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Aleksandr Solzhenitsyn

200 Years Together

Russo-Jewish History

Volume 1 - The Jews before the Revolution:

Ch. 1 Before the 19th century (translated by R. Butlerand J. Harris)

Ch. 2 During the reign of Alexander I

Ch. 3 During the reign of Nicholas I

Ch. 4 During the period of reforms
Ch. 5 After the murder of Alexander II

Ch. 6 In the Russian revolutionary movement

Ch. 7 The birth of Zionism

Gbr-8 At the turn of the 20th century

&Fk-9 During the Revolution of 1905

Ch. 10 During the period of Duma

Ch. 11 The Jewish and Russian national consciousness prior to World War I

€4^42 During World War I

Volume 2 - The Jews in the Soviet Union:

Ch. 13 The February Revolution 98

Ch. 14 During 1917 111

Ch. 15 Among Bolsheviks

Ch. 16 During the Civil War 136

Ch. 17 Emigration between the two World Wars 165

Ch. 18 In the 1920s 193

Ch. 19 In the 1930s 251

Ch. 20 In the camps of GULag 293

Ch. 21 During the Soviet-German War 302

Ch. 22 From the end of the war to Stalin's death 336

Ch. 23 Before the Six-Day War 351

Ch. 24 Breaking away from Bolshevism 369

Ch. 25 Accusing Russia 382

Ch. 26 The beginning of Exodus 399

Ch. 27 About the assimilation. Author's afterword 417

Chapter 1: Before the 19th century

From the Beginnings in Khazaria

[G13] In this book the presence of the Jews in Russia prior to 1772 will not be discussed in
detail. However, for a few pages we want to remember the older epochs.

One could begin, that the paths of Russians and Jews first crossed in the wars between the
Kiev Rus and the Khazars- but that isn't completely right, since only the upper class of the
Khazars were of Hebraic descent, the tribe itself being a branch of the Turks that had
accepted the Jewish faith.

If one follows the presentation of J. D. Bruzkus, respected Jewish author of the mid 20th
century, a certain part of the Jews from Persia moved across the Derbent Pass to the lower
Volga where Atil [west coast of Caspian on Volga delta], the capital city of the Khazaria n
Khanate rose up starting 724 AD. The tribal princes of the Turkish Khazars, at the time still
idol-worshippers, did not want to accept either the Muslim faith - lest they should be
subordinated to the caliph
of Baghdad - nor to
Christianity- lestthey
come under vassalage to
the Byzantine emperor;
and so the clan went over
to the Jewish faith in 732.
But there was also a Jewish
colony in the Bosporan
Kingdom [on the Taman
Peninsula at east end of
the Crimea, separating the
Black Sea from the Sea of
Azov] to which Hadrian
had Jewish captives
brought in 137, after the
victory over Bar-Kokhba.
Later a Jewish settlement
sustained itself without
break under the Goths and Huns in the Crimea; especially Kaffa (Feodosia) remained Jewish.
In 933 Prince Igor [912-945, Grand Prince of Kiev, successor of Oleg, regent after death of
Riurik founder of the Kiev Kingdom in 862] temporarily possessed Kerch, and his son
Sviatoslav [Grand Prince 960-972] [G14] wrested the Don region from the Khazars. The Kiev
Rus already ruled the entire Volga region including Atil in 909, and Russian ships appeared at
Samander [south of Atil on the west coast of the Caspian]. Descendents of the Khazars were
the Kumyks in the Caucasus. In the Crimea, on the other hand, they combined with the
Polovtsy [nomadic Turkish branch from central Asia, in the northern Black Sea area and the
Caucasus since the 10th century; called Cuman by western historians; see second map,
below] to form the Crimean Tatars. (But the Karaim [a jewish sect that does not follow the
Talmud] and Jewish residents of the Crimean did not go over to the Muslim Faith.) The

The Khazar
kingdom in the
early 10th
century

HOLY
ROMAN
EMPIRE

Kl EVAN
RUS

VOLGA
BULGHARIA

Bulghar

• G u rga nj

KHWARIZM

• Bukhara

KH OR AS AN

PERSIA

•Baghdad

Khazars were finally conquered [much later] by Tamerlane [orTimur, the 14th century
conqueror].

A few researchers however hypothesize (exact proof is absent) that the Hebrews had
wandered to some extent through the south Russian region in west and northwest direction.
Thus the Orientalist and Semitist Abraham Harkavy for example writes that the Jewish
congregation in the future Russia "emerged from Jews that came from the Black Sea coast
and from the Caucasus, where their ancestors had lived since the Assyrian and Babylonian
captivity." J. D. Bruzkus also leans to this perspective. (Another opinion suggests it is the
remnant of the Ten Lost Tribes of Israel.) This migration presumably ended after the
conquest of Tmutarakans [eastern shore of the Kerch straits, overlooking the eastern end of
the Crimean Peninsula; the eastern flank of the old Bosporan Kingdom] (1097) by the
Polovtsy. According to Harkavy's opinion the vernacular of these Jews at least since the ninth
century was Slavic, and only in the 17th century, when the Ukrainian Jews fled from the
pogroms of Chmelnitzki [Bogdan Chmelnitzki, Ukrainian Cossack, 1593-1657, led the
successful Cossack rebellion against Poland with help from the Crimean Tatars], did Yiddish
become the language of Jews in Poland.

[G15] In various manners the Jews also came to Kiev and settled there. Already under Igor,
the lower part of the city was called "Kosary"; in 933 Igor brought Jews that had been taken
captive in Kerch. Then in 965 Jews taken captive in the Crimea were brought there; in 969
Kosaren from Atil and Samander, in 989 from Cherson and in 1017 from Tmutarakan. In Kiev
western Jews also emerged.: in connection with the caravan traffic from west to east, and
starting at the end of the eleventh century, maybe on account of the persecution in Europe
during the first Crusade.

Later researchers confirm likewise that in the 11th century, the "Jewish element" in Kiev is to
be derived from the Khazars. Still earlier, at the turn of the 10th century the presence of a
"khazar force and a khazar garrison," was chronicled in Kiev. And already "in the first half of
the 11th century the jewish-khazar element in Kiev played "a significant roll." In the 9th and
10th century, Kiev was multinational and tolerant.

At the end of the 10th century, in the time when Prince Vladimir [Vladimir I. Svyatoslavich

980-1015, the Saint, Grand Prince of Kiev] was choosing a new faith for the Russians, there
were not a few Jews in Kiev, and among them were found educated men that suggested
taking on the Jewish faith. The choice fell out otherwise than it had 250 hears earlier in the
Khazar Kingdom. Karamsin [1766-1826, Russian historian] relates it like this: "After he
(Vladimir) had listened to the Jews, he asked where their homeland was. 'In Jerusalem,'
answered the delegates, 'but God has chased us in his angerand sent us into a foreign land.'
'And you, whom God has punished, dare to teach others?' said Vladimir. 'We do not want to
lose our fatherland like you have.'" After the Christianization of the Rus, according to
Bruzkus, a portion of the Khazar Jews in Kiev also went over to Christianity and afterwards in
Novgorod perhaps one of them - Luka Zhidyata - was even one of the first bishops and
spiritual writers.

Christianity and Judaism being side-by-side in Kiev inevitably led to the learned zealously
contrasting them. From that emerged the work significant to Russian literature, "Sermon on
Law and Grace" ([by Hilarion, first Russian Metropolitan] middle 11th century), which

contributed to the settling of a Christian consciousness for the Russians that lasted for
centuries. [G16] "The polemic here is as fresh and lively as in the letters of the apostles." In
any case, it was the first century of Christianity in Russia. For the Russian neophytes of that
time, the Jews were interesting, especially in connection to their religious presentation, and
even in Kiev there were opportunities for contact with them. The interest was greater than
later in the 18th century, when they again were physically close.

Then, for more than a century, the Jews took part in the expanded commerce of Kiev. "In the
new city wall (completed in 1037) there was the Jews' Gate, which closed in the Jewish
quarter." The Kiev Jews were not subjected to any limitations, and the princes did not
handle themselves hostilely, but rather indeed vouchsafed to them protection, especially
Sviatopolk Iziaslavich [Prince of Novgorod 1078-1087, Grand Prince of Kiev 1093-1113],
since the trade and enterprising spirit of the Jews brought the princes financial advantage.

In 1113, Vladimir (later called "Monomakh"), out of qualms of conscience, even after the
death of Sviatopolk, hesitated to ascend the Kiev Throne prior to one of the Svyatoslavich's,
and "exploiting the anarchy, rioters plundered the house of the regimental commander
Putiata and all Jews that had stood under the special protection of the greedy Sviatopolk in
the capital city. ... One reason for the Kiev revolt was apparently the usury of the Jews:
probably, exploiting the shortage of money of the time, they enslaved the debtors with
exorbitant interest." (For example there are indications in the "Statute" of Vladimir
Monomakh that Kiev money-lenders received interest up to 50% per annum.) Karamsin
therein appeals to the Chronicles and an extrapolation by Basil Tatistcheff [1686-1750;
student of Peter the Great, first Russian historian]. In Tatistcheff we find moreover:
"Afterwards they clubbed down many Jews and plundered their houses, because they had
brought about many sicknesses to Christians and commerce with them had brought about
great damage. Many of them, who had gathered in their synagogue seeking protection,
defended themselves, as well as they could, and redeemed time until Vladimir would arrive."
But when he had come, "the Kievites pleaded with him for retribution toward the [G17] Jews,
because they had taken all the trades from Christians and under Sviatopolk had had much
freedom and power.... They had also brought many over to their faith."

According to M. N. Pokrovski, the Kiev Pogrom of 1113 had social and not national character.
(However the leaning of this "class-conscious" historian toward social interpretations is well-
known.)

After he ascended to the Kiev throne, Vladimir answered the complainants, "Since many
[Jews] everywhere have received access to the various princely courts and have migrated
there, it is not appropriate for me, without the advice of the princes, and moreover contrary
to right, to permit killing and plundering them. Hence I will without delay call the princes to
assemble, to give counsel." In the Council a law limiting the interest was established, which
Vladimir attached to Yaroslav's "Statute." Karamsin reports, appealing to Tatistcheff, that
Vladimir "banned all Jews" upon the conclusion of the Council, "and from that time forth
there were none left in our fatherland." But at the same time he qualifies: "in the Chronicles
in contrast it says that in 1124 the Jews in Kiev died [in a great fire]; consequently, they had
not been banned." (Bruzkus explains, that it "was a whole Quarter in the best part of the
city... at the Jew's Gate next to the Golden Gate.")

At least one Jew enjoyed the trust of Andrei Bogoliubskii [orAndrey Bogolyubsky] in
Vladimir. "Among the confidants of Andrei was a certain Ephraim Moisich, whose
patronymic Moisich or Moisievich indicates his jewish derivation," and who according to the
words of the Chronicle was among the instigators of the treason by which Andrei was
murdered. However there is also a notation that says that under Andrei Bogoliubskii "many
Bulgarians and Jews from the Volga territory came and had themselves baptized" and that
after the murder of Andrei his sonGeorgi fled to a jewish Prince in Dagestan.

In any case the information on the Jews in the time of the Suzdal Rus is scanty, as their
numbers were obviously small.

[G18] The "Jewish Encyclopedia" notes that in the Russian heroic songs (Bylinen) the "Jewish
Czar" - e.g. the warrior Shidowin in the old Bylina about llya and Dobrin'a - is "a favorite
general moniker for an enemy of the Christian faith." At the same time it could also be a
trace of memories of the struggle against the Khazars. Here, the religious basis of this
hostility and exclusion is made clear. On this basis, the Jews were not permitted to settle in
the Muscovy Rus.

The invasion of the Tatars portended the end of the lively commerce of the Kiev Rus, and
many Jews apparently went to Poland. (Also
the jewish colonization into Volhynia and
Galicia continued, where they had scarcely
suffered from the Tatar invasion.) The
Encyclopedia explains: "During the invasion
of the Tatars (1239) which destroyed Kiev,
the Jews also suffered, but in the second half
of the 13th century they were invited by the
Grand Princes to resettle in Kiev, which
found itself under the domination of the
Tatars. On account of the special rights,
which were also granted the Jews in other
possessions of the Tatars, envy was stirred up in the town residents againstthe Kiev Jews."
Similar happened not only in Kiev, but also in the cities of North Russia, which "under the
Tatar rule, were accessible for many [Moslem? see note 1] merchants from Khoresm or
Khiva, who were long since experienced in trade and the tricks of profit-seeking. These
people bought from the Tatars the principality's right to levy Tribute, they demanded
excessive interestfrom poor people and, in case of their failure to pay, declared the debtors
to be their slaves, and took away their freedom. The residents of Vladimir, Suzdal, and
Rostov finally lost their patience and rose up together at the pealing of the Bells against
these usurers; a few were killed and the rest chased off." A punitive expedition of the Khan
againstthe mutineers was threatened, which however was hindered via the mediation of
Alexander Nevsky. "In the documents of the 15th century, Kievite [G19] jewish tax-leasers are
mentioned, who possessed a significant fortune."

Note l.The word "Moslem" is in the German but not French translation. I am researching
the Russian original.

The Judaizing Heresy

[G19] "A migration of Jews from Poland to the East, including White Russia [Belarus], should
also be noted in the 15th century: there were lessers of tolls and other assessments in Minsk,
Polotsk" and in Smolensk, although no settled congregations were formed there. After the
short-lived banishment of jews from Lithuania (1496) the "eastward movement went forth
with particular energy at the beginning of the 16th century."

The number of jews that migrated into the Muskovy Rus was insignificant although
"influential Jews at that time had no difficulties going to Moscow." Toward the end of the
15th century in the very center of the spiritual and administrative power of the Rus, a change
took place that, though barely noticed, could have drawn an ominous unrest in its wake, and
had far-reaching consequences in the spiritual domain. It had to do with the "Judaizing
Heresy." Saint Joseph of Volokolamsk [1439-1515] who resisted it, observed: "Since the
time of Olga and Vladimir, the God-fearing Russian world has never experienced such a
seduction."

According to Kramsin it began thus: the Jew Zechariah, who in 1470 had arrived in Novgorod
from Kiev, "figured out how to lead astray two spirituals, Dionisand Aleksei; he assured
them, that only the Law of Moses was divine; the history of the Redeemer was invented; the
Messiah was not yet born; one should not pray to icons, etc. Thus began the Judaizing
heresy." Sergey Solovyov [1820-79; great Russian historian] expands on this, that Zechariah
accomplished it "with the aid of five accomplices, who also were Jewish," and that this
heresy "obviously was a mixture of Judaism and Christian rationalism that denied the
mystery of the holy Trinity and the divinity of Jesus Christ." "The Orthodox Priest Aleksei
called himself Abraham, his wife he called Sarah and along with Dionis corrupted many
spirituals and lay... But it is hard to understand how Zechariah was able so easily to increase
the number of his Novgorod pupils, since his wisdom consisted entirely and only in the
rejection of Christianity and the glorification of Judaism [G20]... Probably, Zechariah seduced
the Russians with the jewish cabbala, a teaching that captured curious ignoramuses and in
the 15th century was well-known, when many educated men "sought in it the solution to all
important riddles of the human spirit. The cabbalists extol led themselves they were able...
to discern all secrets of nature, explain dreams, prophecy the future, and conjure spirits."

J. Gessen, a jewish historian of the 20th century represents in contrast the opinion: "It is
certain, that jews participated neither in the introduction of the heresy... nor its spread" (but
with no indication of his sources). The encyclopedia of Brockhausand Efron [1890-1906,
Russian equivalent to the 1911 Britannica] explains: "Apparently the genuinely jewish
element played no outstanding roll, limiting its contribution to a few rituals." The "Jewish
Encyclopedia," which appeared about the same time, writes on the other hand: "today, since
the publication of the 'Psalter of the Judaizers' and other memorials, the contested question
of the jewish influence on the sects must... be seen as settled in a positive sense."

"The Novgorod heretics respected an orderly exterior, appeared to fast humbly and
zealously fulfilled all the duties of Piety," they "made themselves noticed by the people and
contributed to the rapid spreading of the heresy." When after the fall of Novgorod Ivan
Vassilyevich III [1440-1505, English name would be "John son of Basil," Grand Prince of
Moscoy, united the greater Russian territory under Moscow's rule] visited the city, he was

impressed by their Piety and took both of the first heretics, Aleksei and Dionis, to Moscow in
1480 and promoted them as high priests of the Assumption of Mary and the Archangel
cathedrals of the Kremlin. "With them alsothe schismwas brought over, the roots of which
remained in Novgorod. Aleksei found special favorwith the ruler and had free access to him,
and with his Secret Teaching" enticed not only several high spirituals and officials, but
moved the Grand Prince to appoint the archimandrite [=head abbot in Eastern Orthodoxy]
Zossima as Metropolitan, that is, the head of the entire Russian church - a man from the
very circle of the those he had enticed with the heresy. In addition, he enticed Helena to the
heresy — daughter-in-law of the Grand Prince, widow of Ivan the [G21] Younger and mother
of the heir to the throne, the "blessed nephew Dimitri."

The rapid success of this movement and the ease with which it spread is astonishing. This is
obviously to be explained through mutual interests. "When the 'Psalter of the Judaizing' and
other works — which could mislead the inexperienced Russian reader and were sometimes
unambiguously antichristian - were translated from Hebrew into Russian, one could have
assumed that only Jews and Judaism would have been interested in them." But also "the
Russian reader was... interested in the translations of jewish religious texts" - and this
explains the "success, which the propaganda of the 'Judaizing' had in various classes of
society." The sharpness and liveliness of this contact reminds of that which had emerged in
Kiev in the 11th century.

The Novgorod Archbishop Gennadi uncovered the heresy in 1487, sent irrefutable proofs of
it to Moscow, hunted the heresy out and unmasked it, until in 1490 a church Council
assembled to discuss the matter, under leadership of the just-promoted Metropolitan
Sossima. "With horror they heard the complaint of Gennadi, ... that these apostates insult
Christ and the mother of God, spit on the cross, call the icons idolatrous images, bite on
them with their teeth and throw them into impure places, believe in neither the kingdom of
Heaven nor the resurrection of the dead, and entice the weak, while remaining quiet in the
presence of zealous Christians." "From the Judgment [of the Council] it is apparent, that the
Judaizers did not recognize Jesus Christ as the Son of God, that they taught, the Messiah is
not yet appeared, that they observe the Old Testament Sabbath day rather then the
Christian Sunday." It was suggested to the Council to execute the heretics but, in accordance
with the will of Ivan III, they were sentenced instead to imprisonment and the heresy was
anathematized. "In view of the coarseness of the century and the seriousness of the moral
corruption, such a punishment was [G22] extraordinarily mild." The historians unanimously
explain this hesitation of Ivan in that the heresy had already spread widely under his own
roof and was practiced by well-known, influential people," among whom was Feodor
Kuritsyn, Ivan's plenipotentiary Secretary (so to speakthe "Foreign Minister"), "famous on
account of his education and his capabilities." "The noteworthy liberalism of Moscow flowed
from the temporary 'Dictator of the heart' F. Kuritsyn. The magic of his secret salon was
enjoyed even by the Grand Prince and his daughter-in-law... The heresy was by no means in
abatement, but rather... prospered magnificently and spread itself out. At the Moscow
court... astrology and magic along with the attractions of a pseudo-scientific revision of the
entire medieval worldview" were solidly propagated, which was "free -thinking, the appeal of
enlightenment, and the power of fashion."

The Jewish Encyclopedia sets forth moreover that Ivan III "out of political motivations did not
stand against the heresy. With Zechariah's help, he hoped to strengthen his influence in
Lithuania," and besides that he wanted to secure the favor of influential jews from the
Crimea: "of the princes and rulers of Taman Peninsula, ZachariasdeGhisolfi," and of the jew
Chozi Kokos, a confidant of the Khan Mengli Giray [orGirai].

After the Council of 1490 Sossima continued to sponsor a secret society for several years,
but then was himself discovered, and in 1494 the Grand Prince commanded him to depose
himself without process and to withdraw into a cloister, without throwing up dust and to all
appearances willingly. "The heresy however did not abate. For a time (1498) its votaries in
Moscow seized almost all the power, and theircharge Dmitrii, the Son of the Princess Helena,
was coronated as Czar." Soon Ivan III reconciled himself with his wife Sophia Palaiologos,
and in 1502 his son Vassili inherited the throne. (Kurizyn by this time was dead.) Of the
heretics, after the Council of 1504, one part was burned, a second part thrown in prison, and
a third fled to Lithuania, "where they formally adopted the Mosaic faith."

It must be added that the overcoming of the Judaizing Heresy gave the spiritual life of the
Muscovy Rus at turn of the 16th century a new impetus, and contributed to recognizing the
need for spiritual education, for schools for the Spiritual; and the name of Archbishop
Gennadi is associated with the collecting and [G23] publication of the first church-slavic Bible,
of which there had not to that point been a consolidated text corpus in the Christian East.
The printing press was invented, and "after80 years this Gennadi Bible... was printed in
Ostrog (1580/82) as the first church-slavic Bible; with its appearance, it took over the entire
orthodox East." Even academy member S. F. Platonov gives a generalizing judgment about
the phenomenon: "The movement of judaizing no doubt contained elements of the West
European rationalism... The heresy was condemned; its advocates had to suffer, but the
attitude of critique and skepticism produced by them over against dogma and church order
remained."

Today's Jewish Encyclopedia remembers "the thesis that an extremely negative posture
toward Judaism and the Jews was unknown in the Muskovy Rus up to the beginning of the
16th century," and derives it from this struggle against the Judaizers. Judging by the spiritual
and civil measures of the circumstances, that is thoroughly probable. J. Gessen however
contends: "it is significant, that such a specific coloring of the heresy as Judaizing did not
lessen the success of the sects and in no way led to the development of a hostile stance
toward the Jews."

You're in; no, you're out. Okay, you're in

[G23] Judging by its stable manner of life, it was in neighboring Poland that the biggest
jewish community emerged, expanded and became strong from the 13th to the 18th century.
It formed the basis of the future Russian jewry, which became the most important part of
World jewry until the 20th century. Starting in the 16th century "a significant number of
Polish and Czech Jews emigrated" into the Ukraine, White Russia and Lithuania. In the 15th
century jewish merchants traveled still unhindered from the Polish-Lithuanian Kingdom to
Moscow. But that changed under Ivan [IV] the Terrible: jewish merchants were forbidden

entry- When in 1550 the Polish King Sigismund August desired to permit them free entry
into Russia, this was denied by Ivan with these words: "We absolutely do not permit the
entry of the Jew into my lands, because we do not wish to see evil in our lands, but rather
may God grant that the people in my land may have rest from that irritation. And you, our
brother, should not write us on account of the jews again," forthey had "alienated the
Russians from [G24] Christianity, brought poisonous plants into our lands and done much
evil to our lands."

According to a legend, Ivan IV [the Terrible], upon the annexation of Polotsk in 1563,
ordered all jews to be baptized in response to complaints of Russian residents "against evil
things and bullying" by jews, leasers and others empowered by Polish magnates. Those that
refused, apparently about 300 persons, are supposed to have been drowned in his presence
in the Dvina. But careful historians, as e.g. J. I. Gessen, do not confirm this version even in
moderated form and do not mention it once.

Instead of that, Gessen writes that under the False Dimitry I (1605/06) both jews and other
foreigners "in relatively large number" were baptized in Moscow. The story goes according
to "In the Time of Troubles" [by Sergey Ivanov, regarding the 15-year period 1598-1613 of
confusion following the failed Rurik Dynasty] that the False Dimitry II (the "Thief of
Tushino") was "born a Jew." (The sources give contradictory information regarding the
ancestry of "the Thief of Tushino.")

[Sozhenitsyn relates that after the "Time of Troubles," jews, like Polish-Lithuanian folk in
general had restricted rights in Russia. [G25] There was prohibition of peddling in Moscow,
or to travel beyond Moscow at all. But ordinances were contradictory.

[Mikhail Feodorovich (Michael son of Theodore; 1613 became first Romanov chosen as czar)
did not pursue a principial policy against Jews.

[Alexis Michaelovitch (Alex son of Michael; czar 1645). No sign of discrimination against
jews in the law book; free access granted to all cities including Moscow. During the seizure
of Lithuania, as well as later wars, treatment of Jews in captivity was not worse than other
foreigners.

[After the Treaty of Andrusovo (1667) (in which Smolensk, Kiev and the whole eastern bank
of the Dnieper River remained Russian) jews were invited to stay, and many did. Some
converted to Christianity and some of these became heads of noble families. A small number
of baptized migrated to a Cossack village on the Don and a dozen Cossackfamilies
descended from them. Samuel Collins, an Englishman residing in Moscow at the time,
related that "in a short time, the Jews have in a remarkable way spread through the city and
court, helped by the mediation of a Jewish surgeon."

[Feodor III, son of Alexis (Theodore, 1676 czar]. Jews not to be assessed toll on entry to
Moscow, because they are not allowed in, whether with or without wares. But the practice
did not correspond to the theory.

[In the first year of Peter the Great, doors were opened to talented foreigners, but not jews
on account of their being "rogues and deceivers." Yet there is no evidence of limitations
imposed on them, nor special laws. Indeed, jews were found close to the Emperor:

• Vice-chancellor Baron Peter Shafirov

• close confidant Abram Veselovsky, later accused of thieving

• his brother, Isaac Veselovsky

• Anton de Vieira, general police master of Petersburg

• Viviere, head of secret police

and others. To A. Veselovsky, Peter wrote that what matters is competence and decency,
not baptism or circumcision.

[Jewish houses in Germany inquired whether Russia would guarantee their commerce with
Persia, but never received it.

[At start of 18th century there was increased jewish trade activity in Little Russia (=Ukraine),
[G27] a year before Russian merchants got the right. Hetman (Ukrainian chief) Skoropadski
gave order several times for their expulsion but this was not obeyed and jewish presence
actually increased.

[Catherine I (1724 Czarina) decreed removal of jews from Ukraine and Russian cities; but
only lasted one year.

[Peter II (Czar 1727) permitted jews into Little Russia, first as "temporary visits" on the
ground of their usefulness for trade, then, more and more reasons found to make it
permanent. Under Anna (1730 Czarina), this right was extended to Smolensk and Slobodsky.
In 1734 permission was given to distil brandy, and in 1736 it was permitted to import vodka
from Poland into Russia.

[Baltic financier Levy Lipman probably bailed out the future czarina Anna financially while
she was living in Courland. [G28] Later, he achieved a high rank in her court in financial
administration, and received various monopoly rights.]

Elisabeth [1741 czarina] however issued a
Ukase [imperial Russian decree] one year
after taking the throne (Dec 1742): "Jews are
forbidden to live anywhere in our realm;
now it has been made known to us, that
these jews still find themselves in our realm
and, under various pretexts, especially in
Little Russia, they prolong their stay, which is
in no way beneficial; but as we must expect
only great injuries to our loyal subjects from
such haters of the name of our Savior Jesus
Christ, [G29] we order: all jews, male and
female, along with their entire possession, to
be sent without delay from our realm, over
the border, and in the future not allowed
back in, unless it should be that one of them
should confess our Greek-Christian religion."

This was the same religious intolerance that shook Europe for centuries. The way of thinking
of that time was not unique in any special Russian way, nor was it an exclusively jew-hostile
attitude. Among Christians the religious intolerance was not practiced with any less cruelty.
Thus, the Old Believers, i.e. men of the same orthodox faith, were persecuted with fire and
sword.

This Ukase of Elisabeth "was made known throughout the realm. But immediately attempts
were made to move the Ruler to relent." The military chancellor reported to the Senate from
the Ukraine that already 140 people were evicted, but that "the prohibition for jews to bring
goods in would lead to a reduction in state income." The Senate reported to the Czarina that
"trade had suffered great damage in Little Russia as well as the Baltic provinces by the Ukase
of the previous year to not allow jews into the realm, and also the state burse would suffer
by the reduction of income from tolls." The czarina answered with the resolution: "I desire
no profit from the enemies of Christ."

[Sozhenitsyn discusses contradictory sources as to the number of jews that were actually
evicted, ranging from almost none, to 35,000, the latter figure having questionable origins;
[G30] strong resistance to the edict by jews, land proprietors and the state apparatuses
meant it was enforced almost as little as previous attempts had been.

[(G31) Catherine II, Czarin 1762 in consequence of a coup, and also being a neophyte to
Orthodoxy herself, was unwilling to start her reign opening things up for jews, though the
Senate advised for it. Jews pressed for it and had spokesmen in Petersburg, Riga, and
Ukraine. [G32] She found a way around her own law
in permitting their entry for colonization into "New
Russia" [area between Crimea and Moldavia], which
was still a wasteland. Was organized secretly from
Riga, and the nationality of the jews was kept more
or less secret. Jews went there from Poland and
Lithuania.

[In the first Partition of Poland, 1772, Russia reacquired White Russia (Belarus) along with
her 100,000 jews.]

After the 11th century more and more jews came into Poland because princes and later,
kings encouraged "all active, industrious people" from western Europe to settle there. Jews
actually received special rights, e.g. in 13th c, from Boleslavthe Pious; in 14th c, from Kasimir
the Great; in 16th c, from Sigismund I and Stephan Bathony; though this sometimes
alternated with repression, e.g. in 15th c, by Vladislav Yagiello and Alexander, son of Kasimir:
there were two pogroms in Krakow. In 16th c several ghettos were constructed partly to
protect them. The Roman Catholic spirituals were the most continuous source of a hostile
stance. Nevertheless on balance it must have been a favorable environment, since in first
half of 16th c. [G33] the jewish population increased substantially. There was a big role for
jews in the business activity of landlords in that they became leasers of the brandy distilling
operations.

After the Tater devastation, Kiev in the 14th c. came under Lithuania and/or Poland, and in
this arrangement "more and more jews wandered from Podolia and Volhynia into the
Ukraine," in the regions of Kiev, Poltava, and Chernigov. This process accelerated when a
large part of Ukraine came directly under Poland in the Union of Lublin, 1569. The main
population consisted of orthodox peasants, who for a long time had had special rights and
were free of tolls. Now began an intensive colonization of the Ukraine by the polish Szlachta
(Polish nobility) with conjoint action by the jews. "The Cossacks were forced into immobility,
and obligated to perform drudgery and pay taxes... The Catholic lords burdened the
orthodox peasants with various taxes and service duties, and in this exploitation the jews
also partly played a sad role." They leased from the lords the "propination," i.e. the right to
distil vodka and sell it, as well as other trades. "The jewish leasers, who represented the
Polish lord, received - of course only to a certain degree - the power that the landholder
had over the peasants; and since the jewish leasers... strove to wring from the peasants a
maximum profit, the rage of the peasants rose not only against the Catholic landlords but
alsoagainstthe jewish leasers. When from this situation a bloody uprising of the Cossacks

arose in 1648 under leadership of Chmelnitsky, Jews as well as Poles were the victims" -
10,000 jews died.

The jews were lured in by the natural riches of the Ukraine and by polish magnates that
were colonizing the land, and thus assumed an important economic role. Since they served
the interests of the landlords and the regime... the jews brought on themselves the hatred of
the residents." N. I. Kostomarov adds that the jews leased not only various branches of the
privileged industries but even the orthodox churches, gaining the right to levy a fee for
ba ptisms.

After the uprising, the "jews, on the basis of the Treaty of BelaiaTserkov (1651) were again
given the right to resettle in the Ukraine... The Jews were like before resident and leaserof
the royal industries and the industries of the Szlachta, and so it was to remain."

"Going into the 18th c. brandy distilling was practically the main profession of jews." "This
trade often led to conflicts with the peasants, who sometimes were drawn into the taverns
not so much because well-to-do, but on account of their poverty and misery."

Included among the restrictions placed on the Polish jews in response to demands of the
Catholic church was the prohibition against jews having Christian house-servants.

[G34] Because of the recruitment coupled with the state tax increases in neighboring Russia,
not a few refugees came to Poland, where they had no rights. In the debates of Catherine's
commission for reworking a new Law code (1767/68), one could hear that in Poland "already
a number of Russian refugees are servants to jews."

The Kahal and Civil Rights

[G34] The jews of Poland maintained a vigorous economic relation to the surrounding
population, yet in the five centuries that they lived there, did not permit any influence from
outside themselves. One century after another rolled by in post-medieval European
development, while the Polish jews remained confined to themselves, and were always an
anachronistic appearance. They had a fixed order within themselves. (Here it is granted, that
these conditions, which later remained intact also in Russia until the middle of the 19th
century, were favorable for the religious and national preservation of the jews from the very
beginning of their Diaspora.) The whole jewish life was guided by the Kahal, which had
developed from the communal life of the jews, and the Rabbis. [The Kahal, pi. Kehilot was
the autonomous organization of the leadership of the jewish congregations in Poland.]

[Solzhenitsyn relates that the Kahal was a buffer between polish authorities and jewish
people; collected the taxes for example. Took care of the needy and also regulated jewish
commerce, approved resales, purchases, and leases. Adjudicated disputes between jews,
which could not be appealed to the secular legal system without incurring the ban (herem).

What may have started as a democratic institution took on the qualities of an oligarchy bent
on maintaining its own power. In turn, the rabbis and Kahal had a mutually exploitative
relation, in that the rabbis were the executive enforcement arm of the Kahal, and the rabbis
owed their position to appointment by the Kahal. Likewise, the Kahal owed the maintenance
of its power more to the secular regime than to its own people.

[Toward end of 17th century and through 18th century, the country was torn by strife; the
magnates' arbitrariness increased further. Jews became poor and demoralized, and
hardened in early Middle-age forms of life. [G35] "They became child-like or better: childish
oldsters."

[16th century jewish spiritual rulers were concentrated in German and Polish jewry. They put
barriers up against contact with outsiders. The rabbinate held the jews in firm bondage to
the past.]

The fact that the jewish people have held themselves together in their diaspora for 2,000
years inspires wonder and admiration. But when one examines certain periods more closely,
as e.g. the Polish/Russian one in the 16th and into the middle of the 17th century, and how
this unity was only won by means of methods of suppression exercised by the Kehilot, then
one no longer knows if it can be evaluated merely as an aspect of religious tradition. If the
slightest trace of such isolationism were detected amongst us Russians, we would be
severely faulted.

When jewry came under the rule of the Russian state, this indigenous system remained, in
which the hierarchy of the Kahal had a self-interest. According to J. I. Gessen, all the anger
that enlightened jews felt against the ossifying Talmudic tradition became stronger in the
middle of the 19th century: "The representatives of the ruling class of jewry staked
everything on persuading the [Russian] administration of the necessity to maintain this
centuries-old institution, which reflected the interests both of the Russian power and of the
ruling jewish class"; "the Kahal in connection with the Rabbis held all the power and not
seldom, abused it: it misappropriated public funds, trampled the rights of the poor,
arbitrarily increased taxes and wreaked vengeance on personal enemies." At the end of the
18th century the Governor of one the administrative regions attached to Russia wrote in his
report: "The rabbis, [G36] the spiritual Council and the Kahal, 'which are knitted closely
together, hold all things in their hand and lord it over the conscience of the jews, and in
complete isolation rule over them, without any relation to the civil order.'"

In 18th century Eastern European jewry two movements developed: the religious one of the
Hassidim [or Hasidim, or Chasidim] and the enlightening one favoring secularculture,
spearheaded by Moses Mendelsohn; but the Kehiloth suppressed both with all its might. In
1781 the Rabbinate of [Lithuanian] Vilna placed the ban over the Hassidim and in 1784 the
Assembly of Rabbis in [White Russian] Mogilev declared them as "outlaws and their

property as without owner. Thereafter mobs laid waste to the houses of Hassidim in several
cities," i.e. it was an intra-jewish pogrom. The Hassidim were persecuted in the most cruel
and unfair manner; their rivals did not even feel embarrassed to denounce them before the
Russian authorities with false political charges. In turn, the officials in 1799, based on the
complaint of Hassidics, arrested members of the Kehilot of Vilna for embezzlement of tax
money. The Hassidim movement expanded, being especially successful in certain provinces.
The rabbis had hassidic books publicly burned and the Hassidim emerged as defenders of the
people against abuses of the Kehilot. "It is apparent that in those times the religious war
overshadowed other questions of
religious life."

The part of White Russia that fell to
Russia in 1772 consisted of the
Provinces of Polotsk (later Vitebsk) and
Mogilev. In a communique to those
governments in the name of Catherine
it was explained that their residents
"of whichever sex and standing they
might be" would from now on have
the right to public exercise of faith and
to own property in addition to "all
rights, freedoms and privileges which
their subjects previously enjoyed." The
jews were thus legally set as equals to Christians, which had not been the case in Poland. As
to the jews, it was added that their businesses "stay and remain intact with all those rights
that they today.. .enjoy" - i.e. nothing would be taken away from Polish rights either.
Through this, the previous power of the Kehilot survived: the jews with their Kahal system
remained isolated from the rest of the population and were not immediately taken into the
class of traders and [G37] businessmen that corresponded to their predominant occupations.

In the beginning, Catherine was on her guard not only against any hostile reaction of the
Polish nobility, from whom power threatened to slip away, but also against giving an
unfavorable impression to her Orthodox subjects. But she did extend wider rights to the
jews, whom she wished well and promised herself of their economic utility to the nation.
Already in 1778 the most recent general Russian regulation was extended to White Russia:
those holding up to 500 Rubles belonged to the class of trade-plying townsmen; those with
more capital, to the class of merchant, endowed into one of three guilds according to
possession: both classes were free of the poll tax and paid 1% of their capital which was
"declared according to conscience."

This regulation was of particularly great significance: it set aside the national isolation of
jews up to that time -Catherine wanted to end that. Further, she subverted the traditional

Polish perspective on jews as an element standing outside the state. Moreover, she
weakened the Kahal system, the capability of the Kahal to compel. "The process began of
pressing jews into the civil organism... The jews availed themselves to a great extent of the
right to be registered as merchants" - so that e.g. 10% of the jewish population in the
Mogilev Province declared themselves as merchants (but only 5.5% of the Christians). The
jewish merchants were now freed from the tax obligation to the Kahal and did not have to
apply to the Kahal any more for permission to be temporarily absent - they had only to deal
with the cognizant magistrate. (In 1780 the jews in Mogilev and Shklov greeted Catherine
upon her arrival with odes.)

With this advance of jewish merchants the civil category "jew" ceased to exist. All other jews
had now likewise to be assigned to a status, and obviously the only one left for them was
"townsmen." But at first, few wanted to be reclassified as such, since the annual poll tax for
townsmen at that time was 60 kopecks but only 50 kopecks for "jews." However, there was
no other option. From 1783, neither the jewish townsmen [G38] nor merchants needed to
pay their taxes to the Kahal, but instead, to the magistrate, each according to his class, and
from him they also received their travel passes.

The new order had consequences for the cities, which only took status into consideration,
not nationality. According to this arrangement, all townsmen (thus: also all jews) had the
right to participate in the local class governance and occupy official posts. "Corresponding to
the conditions of that time this meant that the jews became citizens with equal rights... The
entry of jews as citizens with equal right into the merchant guilds and townsmen class was
an event of great social significance," it was supposed to "transform the jews into an
economic power that would have to be reckoned with, and raise their morale." It also made
the practical protection of their life-interests easier." At that time the classes of traders and
tradesmen just like the municipal commonwealth had a broad self-determination. ..Thus, a
certain administrative and judicial power was placed into the hands of jews just like
Christians, through which the jewish population held a commercial and civil influence and
significance." Jews could now not only become mayors but also advisory delegates and
judges. At first limitations were enacted in the larger cities to ensure that no more jews
occupied electable positions than Christians. In 1786 however "Catherine sent... to the
Governor General of White Russia a command written by her own hand: to actualize the
equality of jews 'in the municipal-class self-governance ... unconditionally and without any
hesitation' and 'to impose an appropriate penalty upon anyone that should hinder this
equality.'"

It should be pointed out that the jews thus were given equal rights not only in contrast to
Poland, but also earlier than in France or the German states. (Under Frederick the Great the
jews suffered great limitations.) Indeed: the jews in Russia had from the beginning the

personal freedom that the Russian peasants were only
granted 80 years later. Paradoxically, the jews gained greater
freedom than even the Russian merchants and tradesmen.
The latter had to live exclusively in the cities, while in
contrast the jewish population could "live in colonizations in
the country and distill liquor." "Although the jews dwelled in
clusters [G39] not only in the city but also in the villages,
they were accounted as part of the city contingent-
inclusive of merchant and townsmen classes." "According to
the manner of their activity and surrounded by unfree
peasantry they played an important economic roll. Rural
trade was concentrated in their hands, and they leased
various posts belonging to the landowners' privilege -
specifically, the sale of vodka in taverns - and therewith
fostered "the expansion of drunkenness." The White-Russian powers reported: "The
presence ofjewsinthe villages acts with harm upon the economic and moral condition of
the rural population, because the jews... encourage drunkenness among the local
population." "In the stance taken by the powers -that-be, it was indicated among other
things that the jews led the peasants astray with drunkenness, idleness and poverty, that
they had given them vodka on credit etc. [reception of pledges for vodka]." But "the brandy
operations were an attractive source of income" for both the Polish landowners and the
jewish commissioners.

Granted, the gift of citizenship that the Jews received brought a danger with it: obviously the
jews were also supposed to acquiesce to the general rule to cease the brandy business in the
villages and move out. In 1783 the following was published: "The general rule requires every
citizen to apply himself in a respectable trade and business, but not the distilling of schnapps
as that is not a fitting business,' and whenever the proprietor 'permits the merchant,
townsman or jew' to distill vodka, he will be held as a law-breaker." And thus it happened:
"they began to transfer the jews from the villages to the cities to deflect them from their
centuries-old occupation ... the leasing of distilleries and taverns."

Naturally, to the jews the threat of a complete removal from the villages naturally appeared
not as a uniform civil measure, but rather as one that was set up specially to oppose their
national religion. The jewish townsmen that were supposed to be resettled into the city and
unambiguously were to be robbed of a very lucrative business in the country, fell into an
inner-city and inner-jewish competition. Indignation grew among the jews, and in 1784 a
commission of the Kehilot traveled to St Petersburg to seek [G40] the cancellation of these
measures. (At the same time the Kehilot reasoned that they should, with the help of the

administration, regain their lost power in its full extent over the jewish population.) But the
answer of the czarina read: "As soon as the people yoked to the jewish law have ... arrived at
the condition of equality, the Order must be upheld in every case, so that each according to
his rank and status enjoys the benefits and rights, without distinction of belief or national
origin.

But the clenched power of the Polish proprietors also had to be reckoned with. Although the
administration of White Russia forbad them in 1783 to lease the schnapps distilling "to
unauthorized person, 'especiallyjews'... the landlords continued to lease this industry to
jews. That was their right," an inheritance of centuries -old Polish custom.

The Senate did not venture to apply force against the landholders and in 1786 removed their
jurisdiction to relocate jews into cities. For this a compromise was found: The jews would be
regarded as people that had relocated to the cities, but would retain the right to temporary
visits to the villages. That meant that those that were living in the villages continued to live
there. The Senate permission of 1786 permitted the jews to live in villages and "jews were
allowed to lease from the landholders the right to produce and sell alcoholic beverages,
while Christian merchants and townsmen did not obtain these rights."

Even the efforts of the delegation of Kehilot in St Petersburg was not wholly without success.
They did not get what they came for -the establishment of a separate jewish court for all
contentions between jews - but in 1786 a significant part of their supervisory right was given
back: the supervision of jewish townsmen i.e. the majority of the jewish population. This
included not only the division of public benefits but also the levying of poll tax and
adjudicating the right to separate from the congregation. Thus, the administration
recognized its interest in not weakening the power of the Kahal.

In all Russia, the status of traders and businessmen (merchants and townsmen) did not have
the right to choose [G41] their residences. Their members were bound to that locality in
which they were registered, in order that the financial position of their localities would not
be weakened. However, the Senate made an exception in 1782 for White Russia: The
merchants could move "as the case might be, as it was propitious for commerce" from one
city to another. The ruling favored especially the jewish merchants.

However, they began to exploit this right in a greater extent than had been foreseen:
"Jewish merchants began to be registered in Moscow and Smolensk." "Jews began soon
after the annexation of White Russia in 1882 to settle in Moscow.... By the end of the 18th
century the number of jews in Moscow was considerable.... Some jews that had entered the
ranks of the Moscow merchant class began to practice wholesaling... other jews in contrast
sold foreign goods from their apartments or in the courts, or began peddling, though this
was at the time forbidden."

In 1790 the Moscow merchants submitted a complaint: "In Moscow has emerged 'a not
insignificant number of jews' from foreign countries and from White Russian who as
opportunity afforded joined the Moscow merchant guilds and then utilized forbidden
methods of business, which brought about 'very hurtful damage,' and the cheapness of their
goods indicated that it involved smuggling, but moreover as is well-known they cut coins: it
is possible, that they will also do this in Moscow." As amends to "their thoroughly cagey
findings," the Moscow merchants demanded their removal from Moscow. Thejewish
merchants appealed with "a counter-complaint... that they were not accepted into the
Smolensk and Moscow merchant guilds."

The "Council of her Majesty" heard the complaints. In accordance with the Unified Russian
Order, she firmly established that the jews did not have the right "to be registered in the
Russian trading towns and harbors," but only in White Russia. "By no means is usefulness to
be expected" from the migration of jews into Moscow . In December 1791 she promulgated
a highest-order Ukase, which prohibited jews "to join the merchant guilds of the inner
Provinces," but permitted them "for a limited time for trade reasons to enter Moscow."
[G42] Jews were allowed to utilize the rights of the merchant guild and townsman class only
in White Russia. The right to permanent residency and membership in the townsman class,
Catherine continued, was granted in New Russia, now accessible in the viceregencies of
Yekaterinoslav ["Glory of Catherine the Great"; much later, name changed to
Dnepropetrovsk] andTaurida (shortly thereafter these became the Provinces of
Yekaterinoslav, Taurida, and Cherson); that is, Catherine allowed jews to migrate into the
new, expansive territories, into which Christian merchants and townsmen from the
provinces of interior Russia generally were not permitted to emigrate. When in 1796 "it was
made known that groups of jews [already] .... had immigrated into the Kiev, Chernigov and
Novgorod-Syeversk Provinces," it was likewise granted there "to utilize the right of the
merchant guild and the townsman class."

The pre-Revolution Jewish Encyclopedia writes: The Ukase of 1791 "laid the groundwork for
setting up the pale of settlement, even if it wasn't so intended. Under the conditions of the
then-obtaining social and civic order in general, and of jewish life in particular, the
administration could not consider bringing about a particularly onerous situation and
conclude for them exceptional laws, which among other things would restrict the right of
residency. In the context of its time, this Ukase did not contain that which in this respect
would have brought the jews into a less favorable condition than the Christians... The Ukase
of 1791 in no way limited the rights of jews in the choice of residency, created no special
'borders/ and 'for jews the way was opened into new regions, into which in general people
could not emigrate.' The main point of the decree was not concerned with their jewishness,
but that they were traders; the question was not considered from the national or religious
point of view, but only from the viewpoint of usefulness."

This Ukase of 1791, which actually privileged jewish merchants in comparison to Christian
ones, was in the course of time the basis for the future "Pale of Settlement.," which almost
until the Revolution castas it were a dark shadow over Russia.

By itself however the Ukase of 1791 was not so oppressive
in its outworking as to prevent "a small [jewish] colony from
emerging in St Petersburg by the end of the reign of
Catherine II." [G43] Here lived "the famous tax-leaser Abram
Peretz" and some of the merchants close to him, and also,
"while the religious struggle was in full swing, the rabbi
Avigdor Chaimovitch and his opponent, the famous hassidic
Tzadik Zalman Boruchovitch."

In 1793 and 1795 the second and third Partition of Poland
took place, and the jewish population from Lithuania,
Poldolia, and Volhynia, numbering almost a million, came
under Russia's jurisdiction. This increase in population was a
very significant event, though for a long time not recognized
as such. It later influenced the fate of both Russia and the
jewry of East Europe.

"After centuries-long wandering [jewry] came under one roof, in a single great congregation."

* * * *

In the now vastly-expanded region of jewish settlement, the same questions came up as
before. The jews obtained rights of Merchant guilds and townsmen, which they had not
possessed in Poland, and they got the right to equal participation in the class-municipal self-
government... then had to accept the restrictions of this status: they could not migrate into
the cities of the inner-Russian provinces, and were liable to be moved out of the villages.

With the now huge extent of the jewish population, the Russian regime no longer had a way
to veil the fact that the jews continued to live in the villages simply by modeling it as a
"temporary visit." "A burning question .... was whether the economic condition could
tolerate so many tradesmen and traders living amongst the peasants."

In order to defuse the problem, many Shtetl were made equal to cities. Thus, the legal
possibility came about for jews to continue living there. But with the large number of jews in
the country and the high population density in the cities, that was no solution.

[G43] Now it seemed to be a natural way out, that the jews would take advantage of the
possibility offered by Catherine to settle in the huge, scarcely-occupied New Russia. The new
settlers were offered inducements, but this "did not succeed in setting a colonization
movement into motion. Even the freedom of the new settlers from taxes appeared not to be
attractive enough" to induce such a migration.

Rabbi Schneui Z aim an
BORUCHOVITCH

Thus Catherine decided in 1794 to induce the jews to emigrate with contrary measures: the
jews were relocated out of the villages. At the same time, she decided to assess the entire
jewish population with a tax that was double that paid by the Christians. (Such a tax had
already been paid for a long time by the Old Believers, but applied to the jews, this law
proved to be neither effective nor of long duration.)

Those were the last regulations of Catherine. From the end of 1796 Paul I reigned. The
Jewish Encyclopedia evaluates him in this way: "The time of the angry rule of Paul I passed
well for the jews... All edicts of Paul I concerning the jews indicate that the monarch was
tolerant and benevolent toward the jewish population." "When the interest of jews
conflicted with Christians, Paul I by no means automatically sided with the Christian." Even
when in 1797 he ordered "measures to reduce the power of the jews and the spirituals over
the peasants," that was "actually not set up againstthe jews: the point was the protection of
the peasants." Paul recognized also "the right of the Hassidim not to have to live in secrecy."
He extended the right of jews to belong to the merchant- and townsmen-class even to the
Courland Province (which was no Polish inheritance, and later, it also did not belong to the
"pale of settlement"). Consistent with that policy, he denied the respective petitions of the
parishes of Kovno, Kamenez-Podolsk, Kiev and Vilna, to be permitted to move the jews out
of their cities.

Paul had inherited the stubborn resistance of the Polish landholders against any changing of
their rights; among these was the right over the jews and the right to hold court over them.
They misused these rights often. Thus the Complaint of the jews of Berdychiv [Ukraine]
againstthe princes of Radziwill stated: "in order to hold our [G45] religious services, we must
first pay gold to those to whom the prince has leased our faith," and against Catherine's
former favorite [Simon] Zorich: "one ought not to have to pay him for the air one breathes."
In Poland many Shtetl and cities were the possession of nobles, and the landowners
assessed arbitrary and opportunistic levies that the residents had to pay.

Derzhavin and the Belarus famine

[G45] Since the start of the reign of Paul I there was a great famine in White Russia,
especially in the province of Minsk. The poet Gavrila Romanovich Derzhavin, then serving as
Senator, was commissioned to go there and determine its cause and seek a solution — for
which task he received no money to buy grain, but instead had the right to confiscate
possessions of negligent landowners, sell their stockpile and distribute them.

Derzhavin was not just a great poet, but also an outstanding statesman who left behind
unique proofs of his effectiveness which we want to delve into in the following.

The famine, as Derzhavin confirmed, was
unimaginable. He writes "when I arrived in White
Russia, I personally convinced myself of the great
scarcity of grain among the villagers. Due to the very
serious hunger — virtually all nourished themselves
from fermented grass, mixed with a tiny portion of
meal or pearl barley -, "the peasants were
malnourished and sallow like dead people. "In order
to remedy this, I found out which of the rich
landowners had grain in their storehouses," took it
to the town center and distributed it to the poor;
and I commanded the goods of a Polish Count "in
view of such pitiless greed" to be yielded to a
trustee. "After the nobleman was made aware of the
dire situation he awoke from his slumber or better,
from his shocking indifference toward humanity: he
used every means to feed the peasants by acquiring
grainfrom neighboring provinces and when after
two months the harvest time arrived... the famine
ended." When Derzhavin visited the provincial
government, he so pursued the noble rulers and

[G46] district police captains that the nobility "banded together together and sent the Czar a
scurrilous complain against Derzhavin."

Derzhavin discovered that the jewish schnapps distillers exploited the alcoholism of the
peasants: "After I had discovered that the jews from profit-seeking use the lure of drink to
beguile grain from the peasants, convert it into brandy and therewith cause a famine. I
commanded that they should close their distilleries in the village Liosno." "I informed myself
from sensible inhabitants" as well as nobles, merchants, and villagers "about the manner of
life of the jews, their occupations, their deceptions and all their pettifogging with which ...
they provide the poor dumb villages with hunger; and on the other hand, by what means
one could protect them from the common pack and how to facilitate forthem an honorable
and respectable way out ... to enable them to become useful citizens.

Afterwards, in the autumn months, Derzhavin described many evil practices of the Polish
landlords and jewish leasers in his "Memorandum on the mitigation of famine in White
Russia and on the lifestyles of the jews," which he also made known to the czar and the
highest officials of state. This Memorandum is a very comprehensive document that
evaluates the conditions inherited from the Poles as well as the possibilities for overcoming
the poverty of the peasants, describing the peculiarities of the jewish way of life of that time
and includes a proposal for reform in comparison to Prussia and Austria. The very explicit
practical presentation of the recommended measures makes this the first work of an
enlightened Russian citizen concerning jewish life in Russia, in those first years in which
Russia acquired jews in a large mass. That makes it a work of special interest.

The Memorandum consists of two parts: (1) on the residence of White Russian in general (in
reviews of the Memorandum we usually find no mention of this important part) and (2) on
the jews.

[1] Derzhavin begins by establishing that the agricultural economy was in shambles. The
peasants there were "lazy on the job, not clever, they procrastinate every small task and are
sluggish in [G47] field work." Year in, year out "they eat unwinnowed corn: in the spring,
Kolotucha or Bolotucha from [eggs and] rye meal," in summer they content themselves with
a mixture of a small amount of some grain or other with chopped and cooked grass. They are
so weakened, that they stagger a round."

The local Polish landlords "are not good proprietors. They do not manage the property.. .
themselves, but lease it out," a Polish custom. But for the lease "there are no universal rules
protecting the peasants from overbearing or to keep the business aspect from falling apart."
"Many greedy leasers... by imposing hard work and oppressive taxes bring the people into a
bad way and transform them... into poor, homeless peasants." This lease is all the worst for
being short-term, made for 1-3 years at a time so that the leaser hastens "to get his
advantage from it... without regard to the exhausting" of the estate.

The emaciation of the peasants was sometimes even worse: "several landlords that lease the
traffic in spirits in their villages to the jews, sign stipulations that the peasants may only buy
their necessities from these leasers [triple price]; likewise the peasants may not sell their
product to anyone except the jewish lease holder... cheaper than the market price." Thus
"they plunge the villagers into misery, and especially when they distribute again their horded
grain... they must finally give a double portion; whoever does not do it is punished... the
villagers are robbed of every possibility to prosper and be full."

Then he develops in more detail the problem of the liquor distilling. Schnapps was distilled
by the landlords, the landed nobility
[Szlachta] of the region, the priests, monks,
and jews. Of the almost million jews, 2-3,000
live in the villages and live mainly from the
liquor traffic. The peasants, "after bringing in
the harvest, are sweaty and careless in what
they spend; they drink, eat, enjoy
themselves, pay the jews for their old debts
and then, whatever they askfor drinks. For
this reason the shortage is already manifest
by winter... In every settlement there is at
least one, and in several settlements quite a
few taverns built by the landlords, where for
their advantage [G48] and that of the jewish
lease-holders, liquor is sold day and night...
There the jews trick them out of not only the
life-sustaining grain, but that which is sown
in the field, field implements, household

items, health and even their life." And all that is sharpened by the mores of the "koleda...

Jews travel especially during the harvest in autumn through the villages, and afterthey have
made the farmer, along with his whole family, drunk, drive them into debt and take from
them every last thing needed to survive.... In that they box the drunkard's ears and plunder
him, the villager is plunged into the deepest misery." He lists also other reasons for the
impoverishing of the peasants.

Doubtless, behind these fateful distilleries stand the Polish landlords. Proprietor and leaser
act in behalf of the owner and attend to making a profit: "to this class" Gessen asserts
"belonged not just jews but also Christians" especially priests. But the jews were an
irreplaceable, active and very inventive link in the chain of exploitation of these illiterate
emaciated peasants that had no rights of their own. If the White Russian settlement had not
been injected with jewish tavern managers and leasers, then the wide-spread system of
exploitation would not have functioned, and removing the jewish links in the chain would
have ended it.

After this Derzhavin recommended energetic measures, as for example for the expurgation
of these burdens of peasant life. The landlords would need to attend to this problem. Only
they alone who are responsible for the peasants should be allowed to distill liquor "under
their own... supervision and not from far-removed places," and to see to it, that "every year
a supply of grain for themselves and the peasants" would be on hand, and indeed as much
as would be needed for good nutrition. "If the danger arises that this is not done, then the
property is to be confiscated for the state coffers." The schnapps distilling is to begin no
sooner than the middle of September and
end middle of April, i.e. the whole time of
land cultivation is to be free of liquor
consumption. In addition, the liquor is not
to be sold during worship services or at
night. The liquor stores should only be
permitted "in the main streets, near the
markets, mills and establishments where
foreigners gather." But all the superfluous
and newly-built liquor stores, "whose
number has greatly increased since the
annexation of [White Russia]... are
immediately to cease use for that
purpose: the sale of liquor in them to be
forbidden." "In villages and out-of-the-
way places there should not be any, that
the peasant not sink into drunkenness."
Jews however should "not be permitted
to sell liquor either by the glass orthe keg... nor should they be the brew masters in the
distilleries," and "they should not be allowed to lease the liquor stores." "Koledas" are also
to be forbidden; as well as the short-term leasing of operations. By means of exacting
stipulations "the leaseristo be prevented from working an operation into the ground."
Under threat of punishment is market abuse to be forbidden, by which the landlords "do not
permit their peasants to buy what they need somewhere else," or "to sell theirsurplus
somewhere other than to their proprietor." There were still other economic proposals: "in

this manner the scarcity of food can in the future be prevented in the White Russian
Province."

[2] In the second part of the Memorandum, Derzhavin, going out from the taskgiven by the
Senate, submitted a suggestion for the transformation of the life of the jews in the Russian
Kingdom- not in isolation, but rather in the context of the misery of White Russia and with
the goal to improve the situation. But here he set himself the assignment to give a brief
overview of jewish history, especially the Polish period in order to explain the current
customs of the jews. Among others, he used his conversations with the Berlin-educated
enlightened jew, physician llya Frank, who put his thoughts down in writing. "The jewish
popular teachers mingle 'mystic-talmudic' pseudo-exegesis of the Bible with the true spirit of
the teachings... They expound strict laws with the goal of isolating the jews from other
peoples and to instill a deep hatred against every other religion... Instead of cultivating a
universal virtue, they contrive... an empty ceremony of honoring God... The moral character
of the jews has changed in the last century to their disadvantage, [G50] and in consequence
they have become pernicious subjects... In order to renew the jews morally and politically,
they have to be brought to the point of returning to the original purity of their religion... The
jewish reform in Russia must begin with the foundation of public schools, in which the
Russian, German and jewish languages would be taught." What kind of prejudice is it to
believe that the assimilation of secular knowledge is tantamount to a betrayal of religion and
folk and that working the land is not suitable for a jew? Derzhavin declined in his
Memorandum a suggestion by Nota Chaimovitsh Notkin, a major merchant from Shklov,
whom he had also met. Although Notkin demurred from the most important conclusions
and suggestions of Derzhavin that had to do with jews, he was at the same time in favor, if
possible, of excluding the jews from the production of liquor; and saw it as needful for them
to get an education and pursue a productive career, preferably working with their hands,
whereby he also held out the possibility of emigration "into the fruitful steppe for the
purpose of raising sheep and crops."

Following the explanation of Frank who rejected the power of the Kehilot, Derzhavin
proceeded from the same general consequences: "The original principles of pure worship
and ethics" [of the jews] had been transformed into "false concepts," by which the simple
jewish people "is misled, and constantly is so led, so much so that between them and those
of other faiths a wall has been built that cannot be broken through, which has been made
firm, a wall that firmly binds [the jews] together and, surrounded by darkness, separates
them from their fellow citizens." Thus in raising their children "they pay plenty for Talmud
instruction - and that without time limit... As long as the students continue in their current
conditions, there is no prospect for a change in their ways.... They believe themselves to be
the true worshippers of God, and despise everyone of a different faith... There the people
are brought to a constant expectation of the Messiah... [They believe] that their Messiah, by
overthrowing all earthlings will rule over them in flesh and blood and restore to them their
former kingdom, fame and glory." Of the youths he wrote: "they marry all too young,
sometimes before they reach ten years old, and though nubile, they are [G51] not strong
enough." Regarding the Kahal system: the inner-jewish collection of levies provides "to the
Kehilot every year an enviable sum of income that is incomparably higher than the state
taxes that are raised from individuals in the census lists. The Kahal elders do not excuse
anyone from the accounting. As a result, their poor masses find themselves in the condition

of severe emaciation and great poverty, and there are many of them... In contrast, the
members of the kahal are rich, and live in superfluity; by ruling over both levers of power,
the spiritual and secular,... they have a great power over the people. In this way they
hold. them ... in great poverty and fear." The Kehilot "issues to the people every possible
command... which must be performed with such exactitude and speed, that one can only
wonder."

Derzhavin identified the nub of the problem thusly: "[the jews'] great numbers in White
Russia ... is itself a heavy burden for the land on account of the disproportion to that of the
crop farmers... This disproportion is the outstanding one of several important reasons that
produces here a shortage of grain and other edible stores... Not one of them was a crop
farmer at that time, yet each possessed and gobbled up more grain than the peasant with
his large family, who had harvested it by the sweat of his brow... Above all, in the villages
they ...are occupied in giving the peasant all their necessities on credit, at an extraordinary
rate of interest; and thus the peasant, who at some time or other became a debtor to them,
can no longer get free of it." Arching over this are the "frivolous landlords that put their
villages intojewish hands, not just temporarily but permanently." The landowners however
are happy to be able to shift everything on to the jews: "according to their own words, they
regard the Jews as the sole reason for the wasting of the peasants" and the landlord only
rarely acknowledges "that he, if they were removed from his holdings, would suffer no small
loss, since he receives from them no small income from the lease."

Thus Derzhavin did not neglect to examine the matter from a variety of angles: "Infairness
to [the jews] we must point out [G52] also that during this grain shortage they have taken
care to feed not a few hungry villagers— though everyone also knows that that came with a
bill: upon the harvest being brought in, they will get it back 100-fold." In a private report to
the Attorney General, Derzhavin wrote, "It is hard not to err by putting all the blame on one
side. The peasants booze away their grain with the jews and suffer under its shortage. The
landholders cannot forbid drunkenness, for they owe almost all their income to the distilling
of liquor. And all the blame cannot be placed even on the jews, that they take the last
morsel of bread away from the peasant to earn their own life sustenance."

To llya Frank, Derzhavin once said, "since the providence of this tiny scattered people has
preserved them until the present, we too must take care for their protection." And in his
report he wrote with the uprightness of that time, "if the Most High Providence, to the end
of some unknown purpose, leaves (on account of His purposes) this dangerous people to live
on the earth, then governments under whose scepter they have sought protection must
bear it... They are thus obligated extend their protection to the jews, so that they may be
useful both to themselves and to the society in which they dwell."

Because of all his observations in White Russia, and of his conclusion, and of all he wrote in
the Memorandum, and especially because of all these lines, and probably also because he
"praised the keen vision of the great Russian monarchs" "which forbade the immigration and
travel of these clever robbers into their realm," is Derzhavin spoken of as "a fanatical enemy
of jews," a great Anti-Semite. He is accused - though unjustly, as we have seen - of
"imputing the drunkenness and poverty of the White Russian peasant exclusively to the

jews," and his "positive measures" were characterized as given without evidence, to serve
his personal ambition.

But that he was in no wise prejudiced against the jews, is indicated in that (1) his whole
Memorandum emerged in 1800 in response to the [G53] actual misery and hunger of the
peasants, (2) the goal was to do well by both the White Russian peasant and the jews, (3) he
distinguished them economically and (4) his desire was to orient the jews toward a real
productive activity, of whom, as Catherine planned, a part first and foremost was supposed
to have been relocated in territories that were not closed.

As a critical difficulty Derzhavin saw the instability and transientness of the jewish
population, of which scarcely 1/6 was included in the census. "Without a special,
extraordinary effort it is difficult to count them accurately, because, being in cities, shtetl,
manor courts, villages, and taverns, they constantly move back and forth, they do not
identify themselves as local residents, but as guests that are here from another district or
colony." Moreover, "they all look alike... and have the same name," and have no surname;
and "not only that, all wear the same blackgarments: one cannot distinguish them and
misidentifies them when they are registered or identified, especially in connection with
judicial complaints and investigations." Therein the Kehilot takes care not "to disclose the
real number, in order not unduly to burden their wealthy with taxes for the number
registered."

Derzhavin sought however a comprehensive solution "to reduce [the number of jews in the
White Russian villages]... without causing damage to anyone and thus to ease the feeding of
the original residents; yet at the same time, for those that should remain, to provide better
and less degrading possibilities for earning their sustenance." In addition, he probed how to
"reduce their fanaticism and, without retreating in the slightest from the rule of toleration
toward different religions, to lead them by a barely-noticed way to enlightenment; and after
expunging their hatred of people of other faiths, above all to bring them to give up their
besetting intention of stealing foreign goods." The goal was to find a way to separate the
freedom of religious conscience from freedom from punishment of evil deeds.

Thereafter he laid out by layers and explicitly the measures to be recommended, and in
doing so gave proof of his economic and statesmanlike competence. First, "that [the jews]
should have no occasion [G54] for any kind of irritation, to send them into flight or even to
murmur quietly," they are to be reassured of protection and favor by a manifest of the czar,
in which should be strengthened the principle of tolerance toward their faith and the
maintenance of the privileges granted by Catherine, "only with one small change to the
previous principles." (But those "that will not submit to these principles shall be given the
freedom to emigrate" - a demand that farexceeded in point of freedom the 20th century
Soviet Union). Immediately thereafter it states: aftera specific time interval, after which all
new credit is temporarily forbidden, all claims of debt between jews and Christians to be
ordered, documented, and cleared "in order to restore the earlier relation of trust so that in
the future not the slightest obstruction should be found for the transformation of the jews
to a different way of life... for the relocation into other districts" or in the old places, "for the
assignment of a new life conditions." Free of debt, the jews are thus to be made as soon as
possible into freemen for the Reforms." From the vantage point of the publication of the

Manifest are all dues assessed by jews "for the equalization of debt of poor people" is to
applied to poor jews, to deflect the payment of Kahal debts or for the furnishings for
migrants. From the one group, no tax is to be levied for three years — from the other, for six
years—, and instead, that money is to be dedicated to the setting up of factories and work
places for these jews. Landowners must abandon obligating jews in their shtetls to set up
various factories and instead begin on their estates to cultivate grain, "in order that they
may earn their bread with their own hands," but "under no circumstance is liquor to be sold
anywhere, secretly or openly," or these landholders would themselves lose their rights to
the production of liquor. It was also a non-negotiable to carry out a universal, exact census
of the population under responsibility of the Kahal elders. For those that had no property to
declare as merchant or townsman, two new classes were to be created with smaller income:
village burghers and "colonist" (where "the denotation 'krestyanin' [farmer] would not be
used because of its similarity to the word 'Christian'"). The jewish settlers would have to be
regarded as "free and not as serfs," but "under no condition or pretext may they dare to
take Christian man- or maid-servants, they may not own a single Christian peasant, nor to
expand themselves into the domain of magistrates and town fathers, so that they not gain
any special rights over Christians." "After they have declared their wish to be enrolled in a
particular status," then must "the necessary number of young men" be sent to Petersburg,
Moscow, or Riga - one group "to learn the keeping of merchant books," second to learn a
trade, the third to attend schools "for agriculture and land management." Meanwhile "some
energetic and precise jews should be selected as deputies... for all these areas where land is
designated for colonization." (There follows minutiae on the arrangements of plans,
surveying the land, housing construction, the order to release different groups of settlers,
their rights in transit, the grace-period in which they would remain tax-free - all these details
that Derzhavin laid out so carefully we pass by.) On the inner ordering of the jewish
congregation:: "in order to place the jews ...under the secularauthorities ...justthe same as
everyone else, the Kehilot may not continue in any form." Together with the abolishment of
the Kehilot is "likewise abolished all previous profiteering assessments, which the Kehilot
raised from the jewish people... and at the same time, the secular taxes are to be assessed. ..
as with the other subjects" (i.e. not doubled), and "the schools and synagogues must be
protected by laws." "The males may not marry younger than 17 nor the females than 15
years." Then there is a section on education and enlightenment of the jews. The jewish
schools to the 12th year, and thereafter the general schools, are to become more like those
of other religions; "those however that have achieved distinction in the high sciences are to
be received in the academies and universities as honorary associates, doctors, professors" -
but "they are not... to be taken into the rank of officers and staff officers," because
"although they may also be taken into the military service, they will e.g. "not take up arms
against the enemy on Saturday, which in fact often does happen." Presses for jewish books
are to be constructed. Along with synagogues are to be constructed jewish hospitals, poor
houses, and orphanages.

[G56]Thus Derzhavin concluded quite self-consciously: "thus, this cross-grained [scattered]
people known as jews... in this its sad condition will observe an example of order." Especially
regarding enlightenment: "This first point will bear fruit — if not today and immediately,
definitely in the coming times, or at worst after several generations, in unnoticed way," and
then the jews would become "genuine subjects of the Russian throne."

While Derzhavin was composing his Memorandum, he also made it known what the Kehilot
thought about it, and made it clear that he was by no means making himself their friend. In
the official answers their rejection was formulated cautiously. It stated, "the jews are not
competent for cultivating grain nor accustomed to it, and their faith is an obstacle... They see
no other possibilities than their current occupations, which serve their sustenance, and they
do not need such, but would like to remain in their current condition." The Kehilot saw
moreover, that the report entailed their own obsolescence, the end of their source of
income, and so began, quietly, but stubbornly and tenaciously, to work against Derzhavin's
whole proposal.

This opposition expressed itself, according to Derzhavin, by means of a complaint filed by a
jewess from Liosnoto the Czar, in which she alleged that, in a liquor distillery, Derzhavin
"horrifically beat her with a club, until she, being pregnant, gave birth to a dead infant." The
Senate launched an investigation. Derzhavin answered: "As I was a quarter hour long in this
factory, I not only did not strike any jewess, but indeed did not even see one." He sought a
personal reception by the czar. "Let me be imprisoned, but I will reveal the idiocy of the man
that has made such claims... How can your Highness... believe such a foolish and untrue
complaint?" (The jew that had taken the lying complaint was condemned to one yearinthe
penitentiary, but after 2 or 3 months Derzhavin "accomplished" his being set free, this being
now under the reign of Alexander I.)

Paul, murdered in May 1801, was unable to come to any resolution in connection with
Derzhavin's Memorandum. "It led [G57] at the time to small practical results, as one could
have expected, since Derzhavin lost his position in the change of court."

Not until the end of 1802 was the "committee for the assimilation of the Jews" established,
to examine Derzhavin's Memorandum and prepare corresponding recommendations. The
committee consisted of two Polish magnates close to Alexander I: Prince Adam [Jerzy]
Czartoryski and Count (Graf) Severin Potocki as well as Count Valerian Subov. (Derzhavin
observed regarding all three, that they too had great holdings in Poland, and would notice "a
significant loss of income" if the jews were to be removed, and that "the private interests of
the above-mentioned Worthies would outweigh those of the state.") Also on the committee
were Interior Minister Count Kotshubey and the already-mentioned Justice Minister -the
first in Russian history - Derzhavin himself. Michael Speransky also worked with the
committee. The committee was charged to invite jewish delegates form the Kehiloth of
every province and these -mostly merchants of the First Guild - did come. "Besides that the
committee members had the right to call enlightened and well-meaning jews of their
acquaintance." The already-known Nota Notkin, that had moved from White Russia to
Moscow and then St Petersburg; the Petersburg tax-leaser Abram Perets, who was a close
friend of Speransky; [Yehuda] Leib Nevachovich and Mendel Satanaver, — both friends of
Perets - and others. Not all took part in the hearings, but they exercised a significant
influence on the committee members. Worthy of mention: Abram Perets' son Gregory was
condemned in the Decembrist trial and exiled - probably only because he had discussed the
Jewish Question with [Pavel] Pestel, but without suspecting anything of the Decembrist
conspiracy - [G58] and because his grandson was the Russian Secretary of State, a very high
position. Nevachovich, a humanist (but no cosmopolitan) who was deeply tied to Russian
cultural life - then a rarity among jews - published in Russian "The Crying Voice of the

Daughter of J udah" (1803) in which he urged Russian society to reflect on the restrictions of
jewish rights, and admonished the Russians to regard jews as their countrymen, and thus
that they should take the jews among them into Russian society.

The committee came to an overwhelmingly-supported resolution: "[The jews] are to be
guided into the general civil life and education... To steerthem toward productive work," it
should be made easierforthem to become employed in trades and commerce, the
constriction of the right of free mobility should be lessened; they must become accustomed
to wearing ordinary apparel, for "the custom of wearing clothes that are despised
strengthens the custom to be despised." But the most acute problem was that jews, on
account of the liquor trade, dwelled in the villages. Notkin "strove to win the committee to
the view of letting the jews continue to live there, and only to take measures against
possible abuses on their part."

"The charter of the committee led to tumult in the Kehiloth," Gessen wrote. A special
convocation of their deputies in 1803 in Minsk resolved "to petition our czar, may his fame
become still greater, that they (the Worthies) assume no innovations for us." They decided
to send certain delegates to Petersburg, explained, that an assembly had been held for that
purpose, and even called for a three-day jewish fast- "unrest ...gripped the whole pale of
settlement. Quite apart from the threatening expulsion of jews from the villages, "the
Kehiloth took a negative stance toward the cultural question. ..out of concern to preserve
their own way of life." As answer to the main points of the Recommendation "the Kehiloth
explained that the Reform must in any case be postponed 15-20 years."

Derzhavin wrote "there were from their side various rebuttals aimed to leave everything as
it was. In addition, Gurko, a White Russian landowner sent Derzhavin a letter he had
received: [G59] a jew in White Russia had written him regarding one of his plenipotentiaries
in Petersburg. It said that they had, in the name of all Kehilot of the world, put the cherem
([or herem,] i.e. the ban) on Derzhavin as a Persecutor, and had gathered a million to be
used as gifts forthis situation and had forwarded it to St Petersburg. They appealed for all
efforts to be applied to the removal of Derzhavin as Attorney General, and if that were not
possible to seek his life... However the thing they wanted to achieve was not to be forbidden
to sell liquor in the village taverns.... and in order to make it easierto advance this business,"
they would put together opinions from foreign regions, from different places and peoples,
on how the situation of the jews could be improved" - and in fact, such opinions, sometimes
in French, sometimes, in German, began to be sent to the Committee.

Besides this, Nota Notkin became "the central figure that organized the little jewish
congregation of Petersburg." In 1803 "he submitted a brief to the Committee in which he
sought to paralyze the effect of the proposal submitted by Derzhavin." Derzhavin writes,
"Notkin came to him one day and asked, with feigned well-wishing, that he, Derzhavin,
should not take a stand all alone against his colleagues on the Committee, who all are on the
side of the jews; whether he would not accept 100- or, if that is too little, 200,000 rubles,
only so that he could be of one mind with all his colleagues on the committee." Derzhavin
"decided to disclose this attempt at bribery to the czar and prove it to him with Gurko's
letter." He "thought such strong proofs prove effective and the czar would start to be wary
of the people that surrounded him and protected the jews." Speransky also informed the

czar of it, but "Speransky was fully committed to the jews," and - "from the first meeting of
the Jewish Committee it became apparent that all members represented the view that the
liquor distilling should ... continue in the hands of jews as before."

Derzhavin opposed it. Alexander bore himself ever more coldly toward him and dismissed
his Justice Minister shortly thereafter (1803).

Beside this, Derzhavin's papers indicate that he -whether in military or civil service -always
came into disfavor and was hot-headed and everywhere soon took his leave.

[G60] One has to admit, that Derzhavin foresaw much that developed in the problematic
Russo-Judaic relationship throughout the entire 19th century, even if not in the exact and
unexpected form that it took in the event. He expressed himself coarsely, as was customary
then, but he did not intend to oppress the jews; on the contrary, he wanted to open to the
jews paths to a more free and productive life.

Chapter 4: During the period of reforms

At the moment of the ascension of Alexander II to the throne, the Peasant Question in
Russia had been overripe for a century and demanded immediate resolution. Then suddenly,
the Jewish Question surfaced and demanded a no less urgent solution as well. In Russia, the
Jewish Question was not as ancient as the deep-rooted and barbaric institution of serfdom
and up to this time it did not seem to loom so large in the country. Yet henceforth, for the
rest of 19th century, and right to the very year of 1917 in the State Duma, the Jewish and the
Peasant questions would cross over and over again; they would contend with each other and
thus become intertwined in their competing destiny.

Alexander II had taken the throne during the difficult impasse of the Crimean War against a
united Europe. This situation demanded a difficult decision, whether to hold out or to
surrender.

Upon his ascension, "voices were immediately raised in defense of the Jewish population." —
After several weeks, His Majesty gave orders "to make the Jews equal with the rest of
population in respect to military duty, and to end acceptance of underage recruits." (Soon
after, the "skill-category" draft of Jewish philistines was cancelled; this meant that "all
classes of the Jewish population were made equal with respect to compulsory military
service. "[i]) This decision was confirmed in the Coronation Manifesto of 1856: "Jewish
recruits of the same age and qualities which are defined for recruits from other population
groups are to be admitted while acceptance of underage Jewish recruits was to be
abolished. "[ii] Right then the institution of military cantonists was also completely abolished;
Jewish cantonists who were younger than 20 years of age were returned to their parents
even if they already had been turned into soldiers. [Cantonists were the sons of Russian
conscripts who, from 1721, were educated in special "canton (garrison) schools" for future
military service].

The lower ranks who had served out their full term (and their descendents) received the
right to live anywhere on the territory of the Russian Empire. (They usually settled where
they terminated their service. They could settle permanently and had often become the
founders of new Jewish communities. [iii] In a twist of fate and as a historical punishment,
Russia and the Romanov Dynasty got Yakov Sverdlov from the descendents of one such
cantonist settler.pv])

By the same manifesto the Jewish population "was forgiven all [considerable] back taxes"
from previous years. ("Yet already in the course of the next five years new tax liabilities
accumulated amounting to 22% of the total expected tax sum.[v])

More broadly, Alexander II expressed his intention to resolve the Jewish Question — and in
the most favorable manner. For this, the approach to the question was changed drastically.
If during the reign of Nicholas I the government saw its task as first reforming the Jewish

inner life, gradually clearing it out through productive work and education with consequent
removal of administrative restrictions, then during the reign of Alexander II the policy was
the opposite: to begin "with the intention of integrating this population with the native
inhabitants of the country" as stated in the Imperial Decree of 1856. [vi] So the government
had began quick removal of external constraints and restrictions not looking for possible
inner causes of Jewish seclusion and morbidity; it thereby hoped that all the remaining
problems would then solve themselves.

To this end, still another Committee for Arranging the Jewish Way of Life was established in
1856. (This was already the seventh committee on Jewish affairs, but by no means the last).
Its chairman, the above-mentioned Count Kiselyov, reported to His Majesty that "the goal of
integrating Jews with the general population" "is hindered by various temporary restrictions,
which, when considered in the context of general laws, contain many contradictions and
beget bewilderment." In response, His Majesty ordered "a revision of all existing statutes on
Jews to harmonize them with the general strategy directed toward integration of this people
with the native inhabitants, to the extent afforded by the moral condition of Jews"; that is,
"the fanaticism and economic harmfulness ascribed to them."[vii]

No, not for nothing had Herzen struggled with his Kolokol, or Belinskyand Granovsky, or
Gogol! (For although not having such goals, the latter acted in the same direction as the
former three did.) Under the shell of the austere reign of Nicholas I, the demand for decisive
reforms and the will for them and the people to implement them were building up, and,
astonishingly, new projects were taken by the educated high governmental dignitaries more
enthusiastically than by educated public in general. And this immediately impacted the
Jewish Question. Time after time, the ministers of Internal Affairs (first Lanskoi and then
Valuev) and the Governors General of the Western and Southwestern Krais [administrative
divisions of Tsarist Russia] shared theirsuggestions with His Majesty who was quite
interested in them. "Partial improvements in the legal situation of the Jews were enacted by
the government on its own initiative, yet under direct supervision by His Majesty."[viii]
These changes went along with the general liberating reforms which affected Jews as well as
the rest of population.

In 1858, Novorossiysk Governor General Stroganov suggested immediate, instant, and
complete equalization of the Jews in all rights — but the Committee, now under the
chairmanship of Bludov, stopped short, finding itself unprepared for such a measure. In 1859
it pointed out, for comparison, that "while the Western-European Jews began sending their
children to public schools at the first invitation of the government, more or less turning
themselves to useful occupations, the Russian government has to wrestle with Jewish
prejudices and fanaticism"; therefore, "making Jews equal in rights with the native
inhabitants cannot happen in any other way than a gradual change, following the spread of
true enlightenment among them, changes in their inner life, and turning their activity toward
useful occupations. "[ix]

The Committee also developed arguments against equal rights. It suggested that the
question being considered was not so much a Jewish question, as it was a Russian one; that
it would be precipitous to grant equal rights to Jews before raising the educational and
cultural level of Russian population whose dark masses would not be able to defend
themselves in the face of the economic pressure of Jewish solidarity; that the Jews hardly
aspire toward integration with the rest of the citizens of the country, that they strive toward
achieving all civil rights while retaining their isolation and cohesion which Russians do not
possess among themselves.

However, these voices did not attain influence. One after another, restrictions had been
removed. In 1859 the Prohibition of 1835 was removed: it had forbidden the Jews to take a
lease or manage populated landowner's lands. (And thus, the right to rule over the peasants;
though that prohibition was "in some cases ... secretly violated." Although after 1861 lands
remaining in the property of landowners were not formally "populated.") The new changes
were aimed "to make it easierfor landowners to turn for help to Jews if necessary" in case of
deterioration of in the manorial economy, but also "in order to somewhat widen the
restricted field of economic activity of the Jews." Now the Jews could lease these lands and
settle on them though they could not buy them. [x] Meanwhile in the Southwestern Krai
"capital that could be turned to the purchase of land was concentrated in the hands of some
Jews ... yet the Jews refused to credit landowners against security of the estate because
estates could not be purchased by Jews." Soon afterwards Jews were granted the right to
buy land from landowners inside the Pale of Settlement. [xi]

With development of railroads and steamships, Jewish businesses such as keeping of inns
and postal stations had declined. In addition, because of new liberal customs tariffs
introduced inl857 and 1868, which lowered customs duties on goods imported into Russia,
"profits on contraband trade" had immediately and sharply decreased. [xii]

In 1861 the prohibition on Jews to acquire exclusive rights to some sources of revenue from
estates was abolished. In the same year the systems of tax farming and 'wine farming'
[translator's note: concessions from the state to private entrepreneurs to sell vodka to the
populace in particular regions] were abolished. This was a huge blow to a major Jewish
enterprise. "Among Jews, 'tax collector' and 'contractor' were synonyms for wealth"; now
Orsha nsky writes, they could just dream about "the time of the Crimean War, when
contractors made millions, thanks to the flexible conscience and peculiarview of the
Treasury in certain circles"; "thousands of Jews lived and got rich under the beneficial wing
of tax farming." Now the interests of the state had begun to be enforced and contracts had
become much less profitable. And "trading in spirits" had become "far less profitable than ...
under ... the tax farming system."[xiii] However, as the excise was introduced in the wine
industry in place of the wine farming system, no special restrictions were laid on Jews and so
now they could sell and rent distillation factories on a common basis in the Pale of
Settlement provinces. [xiv] And they had so successfully exercised this right to rent and

purchase over next two decades that by the 1880s between 32 % and 76 % of all distillation
factories in the Jewish Pale of Settlement belonged to Jews, and almost all of them fell under
category of a 'major enterprise'. [xv] By 1872, 89 % of distillation factories in the
Southwestern Krai were rented by Jews.fxvi] From 1863 Jews were permitted to run
distillation in Western and Eastern Siberia (for "the most remarkable specialists in the
distillation industry almost exclusively came from among the Jews"), and from 1865 the
Jewish distillers were permitted to reside everywhere. [xvii]

Regarding the spirits trade in the villages, about one-third of the whole Jewish population of
the Pale lived in villages at the start of 1880s, with two or three families in each vi Mage, [xvi ii]
as remnants of the korchemstvo [from "tavern" — the state-regulated business of retail
spirits sale]. An official government report of 1870 stated that "the drinking business in the
Western Krai is almost exclusively concentrated in the hands of Jews, and the abuses
encountered in these institutions exceed any bounds of tolerance." [xix] Thus it was
demanded of Jews to carry on the drinking business only from their own homes . The logic of
this demand was explained by G. B. Sliozberg: in the villages of Little Russia [Ukraine], that is,
outside of the legal limits of the Polish autonomy, the landowners did not have the right to
carry on trade in spirits — and this meant that the Jews could not buy spirits from
landowners for resale. Yet at the same time the Jews might not buy even a small plot of
peasant land; therefore, the Jews rented peasant homes and conducted the drinking
business from them. When such trade was also prohibited — the prohibition was often
evaded by using a 'front' business: a dummy patent on a spirits business was issued to a
Christian to which a Jew supposedly only served as an 'attendant.' [xx]

Also, the 'punitive clause' (as it is worded in the Jewish Encyclopedia), that is, a punishment
accompanying the prohibition against Jews hiring a Christian as a personal servant, was
repealed in 1865 as "incompatible with the general spirit of the official policy of tolerance."
And so "from the end of the 1860s many Jewish families began to hire Christian
serva nts."[xxi]

Unfortunately, it is so typical for many scholars studying the history of Jewry in Russia to
disregard hard-won victories: if yesterday all strength and attention were focused on the
fight for some civil right and today that right is attained — then very quickly afterwards that
victory is considered a trifle. There was so much said about the "double tax" on the Jews as
though it existed for centuries and not for very few short years, and even then it was never
really enforced in practice. The law of 1835, which was at the time greeted by Jews with a
sense of relief, was, at the threshold of 20th century dubbed by S. Dubnov as a 'Charter of
Arbitrariness.' To the future revolutionary Leo Deutsch, who in the 1860s was a young and
still faithful subject, it looked like the administration "did not strictly [enforce] some
essential ... restrictions on ... the rights" of Jews, "they turned a blind eye to ... violations";
"in general, the life of Jews in Russia in the sixties was not bad.... Among my Jewish peers I
did not see anyone suffering from depression, despondence, or estrangement as a result of

oppression" by their Christian mates. [xxii] But then he suddenly recollects his revolutionary
duty and calls everything given to the Jews during the reign of Alexander I as, "in essence,
insignificant alleviations" and, without losing a beat, mentions "the crimes of Alexander II" —
although, in his opinion, the Tsarshouldn't have been killed. [xxiii] And from the middle of
the 20th century it already looks like for the whole of 19th century that various committees
and commissions were being created for review of Jewish legal restrictions "and they came
to the conclusion that the existing legal restrictions did not achieve their aims and should be
... abolished.... Yet not a single one of the projects worked out by the Committees ... was
implemented. "[xxiv]

It's rid of, forgotten, and no toasts made.

After the first Jewish reforms by Alexander II, the existence of the Pale of Settlement had
become the most painful issue. "Once a hope about a possibility of future state reforms had
emerged, and first harbingers of expected renewal of public life had barely appeared, the
Jewish intelligentsia began contemplating the daring step of raising the question of
abolishing the Jewish Pale of Settlement altogether."[xxv] Yet still fresh in the Jewish
memory was the idea of 'selectivity': to impose additional obligations on not-permanently-
settled and unproductive Jews. And so in 1856 an idea to petition His Majesty appeared in
the social strata of "Jewish merchants, citizens of St. Petersburg, and out-of-towners," who
"by their social standing and by the nature of their activity, more closely interacted with the
central authorities. "[xxvi] The petition asked His Majesty "not to give privileges to the whole
Jewish population, but only to certain categories," to the young generation "raised in the
spirit and under the supervision of the government," "to the upper merchant class," and "to
the good craftsmen, who earn their bread by sweat of their brow"; so that they would be
"distinguished by the government with more rights than those who still exhibited nothing
special about their good intentions, usefulness, and industriousness.... Our petition is so that
the Merciful Monarch, distinguishing wheat from chaff, would be kindly disposed to grant
several, however modest privileges to the worthy and cultivated among us, thus
encouraging good and praiseworthy actions. "[xxvii] (Even in all their excited hopes they
could not even imagine how quickly the changes in the position of the Jews would be
implemented in practice —already in 1862 some of the authors of this petition would ask
"about extending equal rights to all who graduate from secondary educational institutions,"
for the grammar school graduates "of course, must be considered people with a European
education. "[xxviii]

And yes, "in principle, the Tsardid not mind violations of the laws concerning the Jewish Pale
of Settlement in favor of individual groups of the Jewish population." In 1859 Jewish
merchants of the 1st Guild were granted the right of residency in all of Russia (and the 2nd
Guild in Kiev from 1861; and alsofor all three guilds in Nikolayev, Sevastopol, and Yalta)[xxix]
with the right of arranging manufacturing businesses, contracts, and acquiring real estate.
Earlier, doctors and holders of masters degrees in science had already enjoyed the right of

universal residency (including the right to occupy posts in government service; here we
should note a professor of medicine G.A. Zakharyin, who in the future would pronounce the
fatal judgment about the illness of Alexander III). From 1861 this right was granted to
"candidates of universities," that is, simply to university graduates, [xxx] and also "to persons
of free professions. "[xxxi] The Pale of Settlement restrictions were now lifted even from the
"persons, desiring to obtain higher education ... namely to persons, entering medical
academies, universities, and technical institutes. "[xxxii] Then, as a result of petitions from
individual ministers, governors, and influential Jewish merchants (e.g., Evzel Ginzburg), from
1865 the whole territory of Russia including St. Petersburg was opened to Jewish artisans,
though only for the period of actual professional activity. (The notion of artisans was then
widened to include all kinds of technicians such as typesetters and typographic
workers. )[xxxiii]

Here it is worth keeping in mind that merchants relocated with their clerks, office workers,
various assistants, and Jewish service personnel, craftsmen, and also with apprentices and
pupils. Taken altogether, this already made up a notable stream. Thus, a Jew with a right of
residency outside of the Pale was free to move from the Pale, and not only with his family.

Yet new relaxations were outpaced by new petitions. In 1861, immediately after granting
privileges for the "candidates of universities," the Governor General of the Southwestern
Krai had asked to allow exit from the Pale to those who completed state professional schools
for the Jews, that is, incomplete high school-level establishments. He had vividly described
the condition of such graduates: "Young people graduating from such schools find
themselves completely cut off from Jewish society.... If they do not find occupations
according to their qualifications within their own circles, they get accustomed to idleness
and thus, by being unworthy representatives of their profession, they often discredit the
prestige of education in the eyes of people they live among."[xxxiv]

In that same year, the Ministers of Internal Affairs and Education declared in unison "that a
paramount cause of the disastrous condition of Jews is hidden in the abnormal share of Jews
occupied in commerce and industry versus the rest engaged in agriculture"; and because of
this "the peasant is unavoidably preyed upon by Jews as if he is obligated to surrender a part
of his income to their maintenance." Yet the internal competition between the Jews creates
a "nearly impossible situation of providing for themselves by legal means." And therefore, it
is necessary to "grant the right of universal residence to merchants" of the 2nd and 3rd
Guilds, and also to graduates of high or equivalent schools. [xxxv]

In 1862 the Novorossiysk Governor General again called for "complete abolition of the
Jewish Pale of Settlement" by asking "to grant the right of universal residency to the entire
[Jewish] people." [xxxvi]

Targeted permissions for universal residency of certain Jewish groups were being issued at a
slower but constant rate. From 1865 acceptance of Jews as military doctors was permitted,

and right after that (1866-1867), Jewish doctors were allowed to work in the ministries of
Education and lnterior.[xxxvii] From 1879 they were permitted to serve as pharmacists and
veterinarians; permission was also granted "to those preparing for the corresponding type of
activity,"[xxxviii] and also to midwives and feldshers, and "those desiring to study medical
assista ntarts."[xxxix]

Finally, a decree by the Minister of Internal Affairs Makov was issued allowing residence
outside the Pale to all those Jews who had already illegally settled there. [xl]

Here it is appropriate to add that in the 1860s "Jewish lawyers ... in the absence of the
official BarCollege during that period were able to get jobs in government service without
any difficulties. "[xli]

Relaxations had also affected the Jews living in border regions. In 1856, when, according to
the Treaty of Paris, the Russian state boundary retreated close to Kishinev and Akkerman,
the Jews were not forced out of this newly-formed frontier zone. And in 1858 "the decrees
of Nicholas I, which directed Jews to abandon the fifty versts [an obsolete Russian measure,
a verst is slightly more than a kilometer] boundary zone, were conclusively repealed. "[xlii]
And from 1868 movement of Jews between the western provinces of Russia and Polish
Kingdom was allowed (where previously it was formally prohibited). [xliii]

Alongside official relaxations to the legal restrictions, there were also exceptions and
loopholes in regulations. For example, in the capital city of St. Petersburg "despite ...
prohibitions, the Jews all the same settled in for extended times"; and "with the ascension of
Alexander II ...the number of Jews in St. Petersburg began to grow quickly. Jewish capitalists
emerged who began dedicating significant attention to the organization of the Jewish
community" there; "Baron Goratsy Ginzburg, for example ... L. Rozental, AVarshavsky, and
others ."[xliv] Toward the end of Alexander ll's reign, E. A. Peretz (the son of the tax farmer
Abram Peretz) became the Russian Secretary of State. In the 1860s "St. Petersburg started to
attract quite a few members of the commercial, industrial and intellectual [circles] of
Jewry."[xlv]

According to the data of the Commission for Arranging the Jewish Way of Life, in 1880-81,
6,290 Jews were officially registered in St. Petersburg,[xlvi] while according to other official
figures, 8,993; and according to a local census from 1881, there were 16,826 Jews in St.
Petersburg, i.e., around 2% of the total city population. [xlvii]

In Moscow in 1856 the obligation of arriving Jewish merchants to exclusively reside in the
Glebovsky Quarter was repealed; "the Jews were allowed to stay in any part of the city.
During the reign of Alexander II ... the Jewish population of Moscow grew quickly"; by 1880 it
was around 16,000."[xlviii]

It was a similarsituation in Kiev. After 1861, "a quick growth of the Jewish population of Kiev
had began" (from 1,500 in 1862, to 81,000 by 1913). From the 1880s there was an influx of

Jews to Kiev. "Despite frequent police round-ups, which Kiev was famous for, the numbers
of Jews there considerably exceeded the official figures.... By the end of the 19th century,
the Jews accounted for 44% of Kiev merchants."[xlix]

Yu. I. Hessen calls "the granting of the right of universal residency (1865) to artisans" most
important. Yet Jews apparently did not hurry to move out of the Pale. Well, if it was so
overcrowded in there, so constraining, and so deprived with respect to markets and earnings,
why then did they make "almost no use of the right to leave the Pale of Settlement?" By
1881, in thirty-one of the interior provinces, Jewish artisans numbered 28,000 altogether
(and Jews in general numbered 34,000). Hessen explains this paradox in the following way:
prosperous artisans did not need to seek new places while the destitute did not have the
means for the move, and the middle group, "which somehow managed from day to day
without enduring any particular poverty," feared that after their departure the elders of
their community would refuse to extend an annual passport to them for tax considerations,
or even "demand that the outgoing parties return home. "[I]

But one can strongly doubt all this statistics. We have just read that in St. Petersburg alone
there were at least twice as many Jews than according to official data. Could the slow
Russian state apparatus really account for the mercury-quick Jewish population within a
definite time and in all places?

And the growth of Jewish population of Russia was rapid and confident. In 1864 it amounted
to 1,500,000 without counting Jews in Poland. [li] And together with Poland in 1850 it was
2,350,000; and in 1860 it was already 3,980,000. From the initial population of around
1,000,000 at the time of the first partitions of Poland, to 5,175,000 by the census of 1897 —
that is, after a century, it grew more than five times. (At the start of the 19th century Russian
Jewry amounted to 30% of the world's Jewish population, while in 1880 it was already
51%).[lii]

This was a major historical event.At the time, its significance was grasped neither by Russian
society, nor by Russian administration.

This fast numerical growth alone, without all other peculiarities of the Jewish Question, had
already put a huge state problem for Russia. And here it is necessary, as always in any
question, to try to understand both points of view. With such an enormous growth of
Russian Jewry, two national needs were clashing evermore strongly. On one hand was the
need of Jews (and a distinct feature of their dynamic 3,000-year existence) to spread and
settle as wide as possible among non-Jews, so that a greater number of Jews would be able
to engage in manufacturing, commerce, and serve as intermediaries (and to get involved
into the culture of the surrounding population). On the other was the need of Russians, as
the government understood it, to have control over their economic (and then cultural) life,
and develop it themselves at their own pace.

Let's not forget that simultaneously with all these relief measures for the Jews, the universal
liberating reforms of Alexander II were implemented one after another, and so benefiting
Jews as well as all other peoples of Russia. For example, in 1863 the capitation [i.e., poll or
head] tax from the urban population was repealed, which meant the tax relief for the main
part of Jewish masses; only land taxes remained after that, which were paid from the
collected kosher tax. [liii]

Yet precisely the most important of these Alexandrian reforms, the most historically
significant turning point in the Russian history — the liberation of peasants and the abolition
of the Serfdom in 1861 — turned out to be highly unprofitable for Russian Jews, and indeed
ruinous for many. "The general social and economic changes resulting from the abolition of
peasant servitude ... had significantly worsened the material situation of broad Jewish
masses during that transitional period. "[liv] The social change was such that the multi-
million disenfranchised and immobile peasant class ceased to exist, reducing the relative
advantage of Jewish personal freedom. And the economic change was such that "the
peasant, liberated from the servitude, ...was less in the need of services by the Jew"; that is,
the peasant was now at liberty from the strict prohibition against trading his products and
purchasing goods himself — that is, through anyone other than a pre-assigned middleman
(in the western provinces, almost always a Jew). And now, as the landowners were deprived
of free serf labor, in order not to be ruined, "they were compelled to get personally engaged
in the economy of their estates — an occupation where earlier Jews played a conspicuous
role as renters and middlemen in all kinds of commercial and manufacturing deals."[lv]

It's noteworthy that the land credit introduced in those years was displacing the Jew "as the
financial manager of the manorial economy." [Ivi] The development of consumer and credit
associations led to "the liberation of people from the tyranny of usury."[lvii]

An intelligent contemporary conveys to us the Jewish mood of the time. Although access to
government service and free professions was open to the Jews and although "the industrial
rights of the Jews were broadened" and there were "more opportunities for education" and
"on every ... corner" the "rapprochement between the Jewish and Christian populations was
visible" and although the remaining "restrictions ... were far from being strictly enforced"
and "the officials now treated the Jewish population with far more respect than before," yet
the situation of Jews in Russia "at the present time ... is very dismal." "Not without reason,"
Jews "express regret ... for good old times." Everywhere in the Pale of Settlement one could
hear "the Jewish lamentations about the past." For under serfdom an "extraordinary
development of mediation" took place; the lazy landowner could not take a step without the
"Jewish trader or agent," and the browbeaten peasant also could not manage without him;
he could only sell the harvest through him, and borrowed from him also. Before, the Jewish
business class "derived enormous benefit from the helplessness, wastefulness, and
impracticality of landowners," but now the landowner had to do everything himself. Also,
the peasant became "less pliant and timid"; now he often establishes contacts with

wholesale traders himself and he drinks less; and this "naturally has a harmful effect on the
trade in spirits, which an enormous number of Jews lives on." The author concludes with the
wish that the Jews, as happened in Europe, "would side with the productive classes and
would not become redundant in the national economy."[lviii]

Now Jews had begun renting and purchasing land. The Novorossiysk Governor General
(1869) requested in a staff report to forbid Jews in his region to buy land as was already
prohibited in nine western provinces. Then in 1872 there was a memorandum by the
Governor General of the Southwestern Krai stating that "Jews rent land not for agricultural
occupations but only for industrial aims; they hand over the rented land to peasants, not for
money but for a certain amount of work, which exceeds the value of the usual rent on that
land, and thereby they "establish a sort of their own form of servitude." And though "they
undoubtedly reinvigorate the countryside with their capital and commerce," the Governor
General "considered concentration of manufacture and agriculture in the same hands un-
conducive, since only under free competition can peasant farms and businesses avoid the
"burdensome subordination of their work and land to Jewish capital, which is tantamount to
their inevitable and impending material and moral perdition." However, thinking to limit the
renting of land to Jews in his Krai, he proposed to "give the Jews an opportunity to settle in
all of the Greater Russian provinces."[lix]

The memorandum was put forward to the just-created Commission for Arranging the Jewish
Way of Life (the eighth of the 'Jewish Commissions', according to count), which was then
highly sympathetic to the situation of the Jews. It received a negative review which was later
confirmed by the government: to forbid the Jewish rent of land would be "a complete
violation of rights" of ... landowners. Moreover, the interests of the major Jewish renter
"merge completely with those of other landowners.... Well, it is true, that the Jewish
proletarians group around the major [Jewish] renters and live off the work and means of the
rural population. But the same also happens in the estates managed by the landowners
themselves who to this time cannot manage without the help of the Jews."[lx]

However, in the areas inhabited by the Don Cossacks, the energetic economic advancement
of the Jews was restricted by the prohibition of 1880 to own or rent the real estate. The
provincial government found that "in view of the exclusive situation of the Don Province, the
Cossack population which is obligated to military service to a man, [this] is the only reliable
way to save the Cossack economy from ruin, to secure the nascent manufacturing and
commerce in the area." For "a too hasty exploitation of a region's wealth and quick
development of industry ... are usually accompanied by an extremely uneven distribution of
capital, and the swift enrichment of some and the impoverishment of others. Meanwhile,
the Cossacks must prosper, since they carry out their military service on their own horses
and with their own equipment."[lxi] And thus they had prevented a possible Cossack
explosion.

So what happened with the conscription of Jews into military service after all those
Alexandrian relief measures of 1856? For the 1860s, this was the picture: "When Jews
manage to find out about the impending Imperial Manifest about recruit enrollment before
it is officially published ... all members of Jewish families fit for military service flee from their
homes in all directions...." Because of the peculiarities of their faith and "lackof comradeship
and the perpetual isolation of the Jewish soldier ... the military service for the Jews was the
most threatening, the most ruinous, and the most burdensome of duties. "[Ixii] Although
from 1860 the Jewish service in the Guards was permitted, and from 1861promotions to
petty officer ranks and service as clerks, [Ixiii] there was still no access to officer ranks.

I. G. Orshansky, a witness to the 1860s, certifies: "It is true, there is much data supporting
the opinion that in the recent years the Jews in fact had not fulfilled their conscription
obligations number-wise. They purchase old recruit discharges and present them to the
authorities"; peasants sometimes keep them without knowing their value as far back as from
1812; so now Jewish resourcefulness puts them to use. Or, they "hire volunteers" in place of
themselves and "pay a certain sum to the treasury." "Also they try to divide their families
into smaller units," and by this each family claims the privilege of "the only son," (the only
son was exempt from the military service). Yet, he notes "all the tricks for avoiding
recruitment ... are similarly encountered among the 'pure-blooded' Russians" and provides
comparative figures for EkaterinoslavGuberniya. I. G. Orshansky had even expressed
surprise that Russian peasants prefer "to return to the favorite occupation of the Russian
people, farming," instead of wanting to remain in the highly-paid military service. [Ixiv]

In 1874 a unified regulation about universal military service had replaced the old recruit
conscription obligation giving the Jews a "significant relief." "The text of the regulation did
not contain any articles that discriminated against Jews. "[Ixv] However, now Jews were not
permitted to remain in residence in the interior provinces after completion of military
service. Also, special regulations aimed "to specify the figure of male Jewish population"
were introduced, for to that day it largely remained undetermined and unaccounted."
Information about abuses of law by Jews wishing to evade military service[KMl] "[Ixvi] was
circulated to governors. In 1876 the first "measures for ensuring the proper fulfillment of
military duty by Jews" [Ixvii] were adopted. The Jewish Encyclopedia saw "a heavy net of
repressive measures" in them. "Regulations were issued about the registration of Jews at
conscription districts and about the replacement of Jews not fit for service by Jews who
were fit"; and about verification of the validity of exemptions for family conditions: for
violation of these regulations "conscription ... of only sons was permitted."[lxviii]

A contemporary and then influential St. Petersburg newspaper, Golos [The Voice] cites quite
amazing figures from the official governmental "Report on the Results of Conscription in
1880.... For all [of the Russian Empire] the shortfall of recruits was 3,309; out of this, the
shortfall of Jews was 3,054, which amounts to 92%."[lxix]

Shmakov, a prominent attorney, not well-disposed toward Jews, cites such statistics from
the reference, Pravitelstvenniy Vestnik[The Government Bulletin]: for the period 1876-1883:
"out of 282,466 Jews subject to conscription, 89,105 — that is, 31.6% — did not show up."
(The general shortfall for the whole Empire was 0.19%.) The Administration could not help
but notice this, and a number of "steps toward the elimination of such abuse" were
introduced. This had an effect, but only short-term. In 1889 46,190 Jews were subjected to
call-up, and 4,255 did not appear, that is 9.2%. But in 1891 "from a general number of
51,248 Jews recorded on the draft list, 7,658, or 14.94%, failed to report; at that time the
percentage of Christians not reporting was barely 2.67%. In 1892, 16.38% of Jews failed to
report as compared with 3.18% of Christians. In 1894 6,289 Jews did not report for the draft,
that is, 13.6%. Compare this to the Russian average of 2. 6%.[lxx]

However, the same document on the 1894 draft states that "in total, 873,143 Christians,
45,801 Jews, 27,424 Mohammedans, and 1,311 Pagans" were to be drafted. These are
striking figures — in Russia, there were 8.7% Muslims (according to the 1870 count) but their
share in the draft was only 2.9%! The Jews were in an unfavorable position not only in
comparison with the Mohammedans but with the general population too: their share of the
draft was assigned 4.8% though they constituted only 3.2% of Russian population (in 1870).
(The Christian share in the draft was 92% (87% of Russian population). [Ixxi]

From everything said here one should not conclude that at the time of the Russo-Turkish
War of 1877-1878, Jewish soldiers did not display courage and resourcefulness during
combat. In the journal Russkiy Evrei [The Russian Jew] we can find convincing examples of
both virtues. [Ixxii] Yet during that war much irritation against Jews arose in the army, mainly
because of dishonest contractor-quartermasters — and "such were almost exclusively Jews,
starting with the main contractors of the Horovits, Greger, and Kagan Company."[lxxiii] The
quartermasters supplied (undoubtedly under protection of higher circles) overpriced poor-
quality equipment including the famous "cardboard soles", due to which the feet of Russian
soldiers fighting in the Shipka Pass were frostbitten.

In the Age of Alexander II, the half-century-old official drive to accustom the Jews to
agriculture was ending in failure.

After the repeal of disproportionate Jewish recruitment, farming had "immediately lost all its
appeal" for Jews, or, in words of one government official, a "false interpretation of the
Manifest by them" had occurred, "according to which they now considered themselves free
of the obligation to engage in farming," and that they could now migrate freely. "The

petitions from the Jews about resettling with the intent to work in agriculture had ended
almost completely."[lxxiv]

Conditions in the existing colonies remained the same if not worse: "fields ... were plowed
and sowed pathetically, just for a laugh, or for appearance's sake only." For instance, in 1859
"the grain yield in several colonies was even smallerthan the amount sown." In the new
'paradigmatic' colonies, not only barns were lacking, there was even no overhangs or pens
for livestock. The Jewish colonists leased most of their land to others, to local peasants or
German colonists. Many asked permission to hire Christians as workers, otherwise
threatening to cut back on sowing even further — and they were granted such a right,
regardless of the size of the actual crop.[lxxv]

Of course, there were affluent Jewish farmers among the colonists. Arrival of German
colonists was very helpful too as their experience could now be adopted by Jews. And the
young generation born there was already more accepting toward agriculture and German
experience; they were more "convinced in the advantageousness of farming in comparison
to their previous life in the congestion and exasperating competition ofshtetlsand
towns." [Ixxvi]

Yet the incomparably larger majority was trying to get awayfrom agriculture. Gradually,
inspectors' reports became invariably monotonic: "What strikes most is the general Jewish
dislike for farm work and their regrets about their former artisan occupations, trade, and
business"; they displayed "tireless zeal in any business opportunity," for example, "at the
very high point of field work ... they could leave the fields if they discovered that they could
profitably buy or sell a horse, an ox, or something else, in the vicinity." [They had] a
predilection for penny-wise trade," demanding, according to their "conviction, less work and
giving more means for living." "Making money was easierfor Jews in nearby German,
Russian, or Greek villages, where the Jewish colonist would engage in tavern-keeping and
small trade." Yet more damaging for the arable land were long absences of the workers who
left the area for distant places, leaving only one or two family members at home in the
colonies, while the rest went to earn money in brokerages. In the 1860s (a half-century after
the founding of colonies) such departure was permitted for the entire families or many
family members simultaneously; in the colonies quite a few people were listed who had
never lived there. After leaving the colonies, they often evaded registering with their trade
guild in the new place, and "many stayed there for several consecutive years, with family,
unregistered to any guild, and thus not subject to any kind of tax or obligation." And in the
colonies, the houses built for them stood empty, and fell into disrepair. In 1861, Jews were
permitted to maintain drinking houses in the colonies. [Ixxvii]

Finally, the situation regarding Jewish agriculture had dawned on the St. Petersburg
authorities in all its stark and dismal reality. Back taxes (forgiven on numerous occasions,
such as an imperial marriage) grew, and each amnesty had encouraged Jews not to pay taxes
or repay loans from now on. (In 1857, when the ten years granted to collect past due taxes

had expired, five additional years were added. But even in 1863 the debt was still not
collected.) So what was all that resettling, privileges and loans for? On the one hand, the
whole 60-year epic project had temporarily provided Jews with means "of avoiding their
duties before the state" while at the same time failing to instill love for agriculture among
the colonists." "The ends were not worthy of the means." On the other hand, "simply a
permission to live outside of the Pale, even without any privileges, attracted a huge number
of Jewish farmers" who stopped at nothing to get there. [Ixxviii]

If in 1858 there were officially 64,000 Jewish colonists, that is, eight to ten thousand families,
then by 1880 the Ministry had found only 14,000, that is, less than two thousand
families. [Ixxix] For example, in the whole Southwestern Krai in 1872 the commission
responsible for verifying whether or not the land is in use or lay unattended had found fewer
than 800 families of Jewish colonists. [Ixxx]

Russian authorities had clearly seen now that the entire affairof turning Jews into farmers
had failed. They no longer believed that "their cherished hope for the prosperity of colonies
could be realized." It was particularly difficult for the Minister Kiselyov to part with this
dream, but he retired in 1856. Official documents admitted failure, one after another:
"resettlement of the Jews for agricultural occupation 'has not been accompanied by
favorable results'." Meanwhile "enormous areas of rich productive blacktopsoil remain in
the hands of the Jews unexploited." After all, the best soil was selected and reserved for
Jewish colonization. That portion, which was temporarily rented to those willing, gave a
large income (Jewish colonies lived off it) as the population in the South grew and everyone
asked for land. And now even the worst land from the reserve, beyond that allotted for
Jewish colonization, had also quickly risen in value. [Ixxxi] The Novorossiysk Krai had already
absorbed many active settlers and "no longer needed any state -promoted
colonization. "[Ixxxii]

So the Jewish colonization had become irrelevant for state purposes.

And in 1866 Alexander II had ordered and end to the enforcement of several laws aimed at
turning Jews into farmers. Now the task was to equalize Jewish farmers with the rest of the
farmers of the Empire. Everywhere, Jewish colonies turned out to be incapable of
independent existence in the new free situation. So now it was necessary to provide legal
means for Jews to abandon agriculture, even individually and not in whole families (1868),
so they could become artisans and merchants. They had been permitted to redeem their
parcels of land; and so they redeemed and resold their land at a profit. [Ixxxiii]

However, in the dispute over various projects in the Ministry of State Property, the question
about the reform of Jewish colonies dragged out and even stopped altogether by 1880. In
the meantime with a new recruit statute of 1874, Jews were stripped of their recruiting
privileges, and with that any vestiges of their interest in farming were conclusively lost. By
1881 "in the colonies 'there was a preponderance of farmsteads with only one apartment

house, around which there were no signs of settlement; that is, no fence, no housing for
livestock, no farm buildings, no beds for vegetables, nor even a single tree or shrub; there
were very few exceptions. '"[Ixxxiv]

The state councilor Ivashintsev, an official with 40 years experience in agriculture, was sent
in 1880 to investigate the situation with the colonies. He had reported that in all of Russia
"no other peasant community enjoyed such generous benefits as had been given [to Jews]"
and "these benefits were not a secret from other peasants, and could not help but arouse
hostile feelings in them." Peasants adjacent to the Jewish colonies '"were indignant ...
because due to a shortage of land they had to rent the land from Jews for an expensive price,
the land which was given cheaply to the Jews by the state in amounts in fact exceeding the
actual Jewish needs.' It was namely this circumstance which in part explained ... 'the hostility
of peasants toward Jewish farmers, which manifested itself in the destruction of several
Jewish settlements'" (in 1881-82). [Ixxxv]

In those years, there were commissions allotting land to peasants from the excess land of
the Jewish settlements. Unused or neglected sectors were taken back by the government.
"In Volynsk, Podolsk, and Kiev guberniyas, out of 39,000 desyatins [one desyatin = 2.7 acres]
only 4,082 remained [under Jewish cultivation]."[lxxxvi] Yet several quite extensive Jewish
farming settlements remained: Yakshitsa in the Minsk Guberniya, not known for its rich land,
had 740 desyatins for 46 [Jewish] families;[lxxxvii] that is, an average of 16 desyatins per
family, something you will rarely find among peasants in Central Russia; in 1848 in Annengof
of Mogilyov Guberniya, also not vast in land, twenty Jewish families received 20 desyatins of
state land each, but by 1872 it was discovered that there were only ten families remaining,
and a large part of the land was not cultivated and was choked with weeds. [Ixxxviii] In
Vishenki of Mogilyov Guberniya, they had 16 desyatins per family;[lxxxix] and in
Ordynovshchina of Grodno Guberniya 12 desyatins per [Jewish] family. In the more spacious
southern guberniyas in the original settlements there remained: 17 desyatins per [Jewish]
family in Bolshoi Nagartav; 16 desyatins per [Jewish] family in Seidemenukh; and 17
desyatins per family in Novo-Berislav. In the settlement of Roskoshnaya in Ekaterinoslav
Guberniya they had 15 desyatins per family, but if total colony land is considered, then 42
desyatins per family.[xc] In Veselaya (by 1897) there were 28 desyatins per family. In
Sagaidak, there were 9 desyatins, which was considered a small allotment.[xci] And in Kiev
Province's Elyuvka, there were 6 Jewish families with 400 desyatins among them, or 67
desyatins per family! And land was rented to the Germans."[xcii]

Yet from a Soviet author of the 1920s we read a categorical statement that "Tsarism had
almost completely forbidden the Jews to engage in agriculture."[xciii]

On the pages which summarize his painstaking work, the researcher of Jewish agriculture V.
N. Nikitin concludes: "The reproaches against the Jews for having poor diligence in farming,
for leaving without official permission for the cities to engage in commercial and artisan
occupations, are entirely justified ....We by no means deny the Jewish responsibility for such

a small number of them actually working in agriculture after the last 80 years." Yet he puts
forward several excuses forthem: "[The authorities] had no faith in Jews; the rules of the
colonization were changed repeatedly"; sometimes "officials who knew nothing about
agriculture or who were completely indifferent to Jews were sent to regulate their lives....
Jews who used to be independent city dwellers were transformed into villagers without any
preparation for life in the country." [xciv]

At around the same time, in 1884, N. S. Leskov, in a memorandum intended for yet another
governmental commission on Jewish affairs headed by Palen, had suggested that the Jewish
"lack of habituation to agricultural living had developed over generations" and that it is "so
strong, that it is equal to the loss of ability in farming," and that the Jew would not become a
plowman again unless the habit is revived gradually.[xcv]

(Lev Tolstoy had allegedly pondered: who are those "confining the entire nation to the
squeeze of city life, and not giving it a chance to settle on the land and begin to do the only
natural man's occupation, farming. After all, it's the same as not to give the people airto
breathe. ... What's wrong with ... Jews settling in villages and starting to live a pure working
life, which, probably, this ancient, intelligent, and wonderful people has a I ready yearned
for?..."[xcvi] — On what planet was he living? What did he know about the 80 years of
practical experience with [Jewish] agricultural colonization?)

And yet the experience of the development of Palestine where the Jewish settlers felt
themselves at home had showed their excellent ability to work the land; moreover, they did
it in conditions much more unfavorable than in Novorossiya. Still, all the attempts to
persuade or compel the Jews toward arable farming in Russia (and afterwards in the USSR)
had failed (and from that came the degrading legend that the Jews in general are incapable
of farming).

And thus, after 80 years of effort by the Russian government it turned out that all that
agricultural colonization was a grandiose but empty affair; all the effort, all the massive
expenditures, the delay of the development of Novorossiya — all were for nothing. The
resulting experience shows that it shouldn't have been undertaken at all.

Generally examining Jewish commercial and industrial entrepreneurship, I. G. Orshansky
justly wrote at the start of the 1870s that the question about Jewish business activity is "the
essence of the Jewish Question," on which "fate of Jewish people in any country depends."
"[An entrepreneur] from the quick, mercantile, resourceful Jewish tribe" turns over a ruble
five times "while a Russian turns it two times." There is stagnation, drowsiness, and

monopoly among the Russian merchants. (For example, after the expulsion of the Jews from
Kiev, life there had become more expensive). The strong side of Jewish participation in
commercial life lies in the acceleration of capital turnover, even of the most insignificant
working capital. Debunking the opinion, that so-called Jewish corporate spirit gives them a
crucial advantage in any competition, that "Jewish [merchants] always support each other,
having their bankers, contractors, and carriers," Orshansky attributed the Jewish corporate
spirit only to social and religious matters, and not to commerce, where, he claimed, Jews
fiercely compete against each other (which is in contradiction with the Hazaka prescribing
separation of spheres of activity, which, according to him, "had gradually disappeared
following the change in legal standing of Jews"[xcvii]). He had also contested the opinion
that any Jewish trade does not enrich the country, that "it exclusively consists of exploitation
of the productive and working classes," and that "the profit of the Jews is a pure loss forthe
nation." He disagreed, suggesting that Jews constantly look for and find new sales markets
and thereby "open new sources of earnings for the poor Christian population as well."[xcviii]

Jewish commercial and industrial entrepreneurs hip in Russia had quickly recovered from the
two noticeable blows of 1861, the abolition of serfdom and the abolition of wine farming.
"The financial role of Jews had become particularly significant by the 1860s, when previous
activities amassed capital in their hands, while liberation of peasants and the associated
impoverishment of landowners created a huge demand for money on the part of
landowners statewide. Jewish capitalists played a prominent role in organization of land
banks. "[xcix] The whole economic life of the country quickly changed in many directions and
the invariable Jewish determination, inventiveness, and capital were keeping pace with the
changes and were even ahead of them. Jewish capital flowed, for example, to the sugar
industry of the Southwest (so that in 1872 one fourth of all sugar factories had a Jewish
owner, as well as one third of joint-stock sugarcompanies),[c] and to the flour-milling and
other factory industries both in the Pale of Settlement and outside. After the Crimean War
"an intensive construction of railroads" was underway; "all kinds of industrial and
commercial enterprises, joint stock companies and banks arose" and "many Jews ... found
wide application for their strengths and talents in those undertakings ...with a few of them
getting very rich incredibly fast."[ci]

"Jews were involved in the grain business for a long time but their role had become
particularly significant afterthe peasant liberation and from the beginning of large-scale
railroad construction." "Already in 1878, 60% of grain export was in the hands of Jews and
afterwards it was almost completely controlled by Jews." And "thanks to Jewish industrialists,
lumber had become the second most important article of Russian export (after grain)."
Woodcutting contracts and the acquisition of forest estates by Jews were not prohibited
since 1835. "The lumber industry and timber trade were developed by Jews. Also, Jews had
established timber export." "The timber trade is a major aspect of Jewish commerce, and, at
the same time, a major area of concentration of capital.... Intensive growth of the Jewish
timber trade began in the 1860-1870s, when as a result of the abolition of serfdom,

landowners unloaded a great number of estates and forests on the market." "The 1870s
were the years of the first massive surge of Jews into industries" such as manufacturing, flax,
foodstuff, leather, cabinetry, and furniture industries, while "tobacco industry had long since
been concentrated in the hands of Jews."[cii]

In the words of Jewish authors: "In the epoch of Alexander II, the wealthy Jewish bourgeoisie
was ... completely loyal ... to the monarchy. The great wealth of the Gintsburgs, the
Polyakovs, the Brads kys, the Zaitsevs, the Balakhovskys, and the Ashkenazis was amassed
exactly at that time." As already mentioned, "the tax-farmer Evze I Gintsburg had founded his
own bank in St. Petersburg." Samuil Polyakov had built six railroad lines; the three Polyakov
brothers were granted hereditary nobility titles. [ciii] "Thanks to railroad construction, which
was guaranteed and to a large extent subsidized by the government, the prominent capital
of the Polyakovs, I. Bliokh, A. Varshavsky and others were created." Needless to say, many
more smaller fortunes were made as well, such as that of A. I. Zaks, the former assistant to E.
Gintsburg in tax-farming, who had moved to St. Petersburg and created the Savings and
Loan Bank there; "he arranged jobs for his and his wife's many relatives at the enterprises he
was in charge of." [civ]

Not just the economy, the entire public life had been transformed in the course of
Alexandrian reforms, opening new opportunities for mercurial Jewry. "In the government
resolutions permitting certain groups of Jews with higher education to enter government
service, there was no restriction in regard to movement up the job ladder. With the
attainment of the Full State Advisor rank, a Jew could be elevated to the status of hereditary
nobility on common grounds. "[cv]

In 1864 the land reform began. It "affected all social classes and strata. Its statute ... did not
in any way restrict the eligibility of Jews to vote in country administrative elections or occupy
elected country offices. In the course of twenty-six years of the statute being in effect, Jews
could be seen in many places among town councilors and in the municipal executive
councils. "[cvi]

Similarly, the judicial statutes of 1864 stipulated no restrictions for Jews. As a result of the
judicial reform, an independent judicial authority was created, and in place of private
mediators the legal bar guild was established as an independent class with a special
corporate structure (and notably, even with the un-appealable right to refuse legal
assistance to an applicant "on the basis of moral evaluation of his person," including
evaluation of his political views). And there were no restrictions on Jews entering this class.
Gessen wrote: "Apart from the legal profession, in which Jews had come to prominence, we
begin noticing them in court registries among investigative officials and in the ranks of public
prosecutors; in some places we already see Jews in the magistrate and district court offices";
they also served as jurors"[cvii] without any quota restrictions (during the first decades after
the reform). (Remarkably, during civil trials the Jews were taking conventional juror's oath
without any provision made for the Jewish religion).

At the same time municipal reform was being implemented. Initially it was proposed to
restrict Jewish representation among town councilors and in the municipal executive
councils by fifty percent, but because of objections by the Minister of Internal Affairs, the
City Statute of 1870 had reduced the maximal share to one third; further, Jews were
forbidden from occupying the post of mayor.fcviii] It was feared "that otherwise Jewish
internal cohesion and self-segregation would allow them to obtain a leading role in town
institutions and give them an advantage in resolution of public issues. "[cix] On the other
hand, Jews were equalized in electoral rights (earlier they could vote only as a faction),
which led to "the increased influence of Jews in all city governing matters (though in the free
city of Odessa these rules were in place from the very beginning; later, it was adopted in
Kishinev too. "Generally speaking, in the south of Russia the social atmosphere was not
permeated by contempt toward Jews, unlike in Poland where it was diligently
cultivated." [cx])

Thus "perhaps ...the best period in Russian history for Jews" went on. "An access to civil
service was opened for Jews.... The easing of legal restrictions and the general atmosphere
of 'the Age of Great Reforms' had affected the spirit of the Jewish people beneficially."[cxi] It
appeared that under the influence of the Age of Great Reforms "the traditional daily life of
the Jewish populace had turned toward the surrounding world" and that Jewry "had begun
participating as faras possible in the struggle for rights and liberty.... There was not a single
area in the economic, public and spiritual life of Russia unaffected by the creative energies of
Russian Jews. "[cxii]

And remember that from the beginning of the century the doors of Russian general
education were opened wide for Jews, though it took a longtime for the unwilling Jews to
enter.

Later, a well-known lawyer and public figure, Ya. L. Teytel thus recalled the Mozyr grammar
school of the 1860s: "The director of the school ... often ... appealed to the Jews of Mozyr,
telling them about the benefits of education and about the desire of government to see
more Jews in grammar schools. Unfortunately, such pleas had fallen on deaf ears."[cxiii] So
they were not enthusiastic to enroll during the first years after the reform, even when they
were offered free education paid for by state and when school charters (1864) declared that
schools are open to everyone regardless confession. [cxiv] "The Ministry of National
Education ... tried to make admission of Jews into general education institutions easier"; it
exhibited "benevolence toward young Jewish students ."[cxv] (Here L. Deutsch had
particularly distinguished the famous surgeon N. I. Pirogov, then a trustee of the
Novorossiysk school district, suggesting that he had "strongly contributed to the alleviation
of hostility among my tribesmen toward 'goyish' schools and sciences. "[cxvi]) Soon after the
ascension of Alexander II, the Minister of Education thus formulated the government plan:
"It is necessary to spread, by any means, the teaching of subjects of general education, while
avoiding interference with the religious education of children, allowing parents to take care

of it without any restrictions or hindrances on the part of government." [cxvii] Education in
state public schools was made mandatory for children of Jewish merchants and honorary
citizens. [cxviii]

Yet all these measures, privileges and invitations, did not lead to a drastic increase in Jewish
admissions. By 1863 the share of Jewish students in Russian schools reached 3.2%,[cxix] that
is, equal to their percentage in the population of the empire. Apart from the rejection of
Russian education by the Jewry, there was a certain influence from Jewish public leaders
who now saw their task differently: "With the advent of the Age of Great Reforms, 'the
friends of enlightenment' had merged the question of mass education with the question of
the legal situation of Jews," [cxx] that is, they began struggling for the immediate removal of
all remaining restrictions. After the shock of the Crimean War, such a liberal possibility
seemed quite realistic.

But after 1874, following enactment of the new military statute which "granted military
service privileges to educated individuals," almost a magical change happened with Jewish
education. Jews began entering public schools in mass.[cxxi] "Afterthe military reform of
1874, even Orthodox Jewish families started sending their sons into high schools and
institutions of higher learning to reduce their term of military service. "[cxxii] Among these
privileges were not only draft deferral and easement of service but also, according to the
recollections of Mark Aldanov, the possibility of taking the officer's examination "and
receiving officer rank." "Sometimes they attained titles of nobility."[cxxiii]

In the 1870s "an enormous increase in the number of Jewish students in public education
institutions" occurred, leading to creation of numerous degreed Jewish intelligentsia." In
1881 Jews composed around 9% of all university students; by 1887, their share increased to
13.5%, i.e., one out of every seven students. In some universities Jewish representation was
much higher: in the Department of Medicine of Kharkov University Jews comprised 42% of
student body; in the Department of Medicine of Odessa University — 31%, and in the School
of Law — 41%.[cxxiv] In all schools of the country, the percentage of Jews doubled to 12%
from 1870 to 1880 (and compared to 1865, it had quadrupled). In the Odessa school district
it reached 32% by 1886, and in some schools it was 75% and even more.fcxxv] (When D. A.
Tolstoy, the Minister of Education from 1866, had begun school reforms in 1871 by
introducing the Classical education standard with emphasis on antiquity, the ethnic Russian
intelligentsia boiled over, while Jews did not mind).

However, for a while, these educational developments affected only "the Jewish bourgeoisie
and intelligentsia. The wide masses remained faithful ... to their cheders and yeshivas," as
the Russian elementary school offered nothing in the way of privileges. "[cxxvi] "The Jewish
masses remained in isolation as before due to specific conditions of their internal and
outside life."[cxxvii] Propagation of modern universal culture was extremely slow and new
things took root with great difficulty among the masses of people living in shtetls and towns
of the Pale of Settlement in the atmosphere of very strict religious traditions and

discipline. "[cxxviii] "Concentrated within the Pale of Settlement, the Jewish masses felt no
need for the Russian language in their daily lives.... As before, the masses were still confined
to the familiar hold of the primitive cheder education."[cxxix] And whoever had just learned
how to read had to immediately proceed to reading the Bible in Hebrew. [cxxx]

From the government's point of view, opening up general education to Jews rendered state
Jewish schools unnecessary. From 1862 Jews were permitted to take posts of senior
supervisors in such schools and so "the personnel in these schools was being gradually
replenished with committed Jewish pedagogues, who, acting in the spirit of the time,
worked to improve mastery of Russian language and reduce teaching of specificallyJewish
subjects. "[cxxxi] In 1873 these specialized schools were partially abolished and partially
transformed, some into primary specialized Jewish schools of general standard, with 3 or 6
years study courses, and two specialized rabbinical schools in Vilna and Zhitomir were
transformed into teacher training colleges. [cxxxii] The government ... sought to overcome
Jewish alienation through integrated education; however, the Commission for Arranging the
Jewish Way of Life was receiving reports both from Jewish advocates, often high-ranked, and
from the opponents of reform who insisted that "Jews must never be treated ... in the same
way as other ethnic groups of the Empire, that they should not be permitted unrestricted
residence all over the country; it might be allowed only after all possible measures were
tried to turn Jews into useful productive citizens in the places where they live now and when
these measures would prove their success beyond any doubt."[cxxxiii]

Meanwhile, through the shock of ongoing reforms, especially of the abolition of the
burdensome recruiting obligation in 1856 (and through it the negation of the corresponding
power of Jewish leaders over their communities), and then of the repeal of the associated
special taxation in 1863, "the administrative power of the community leaders was
significantly weakened in comparison to their almost unrestricted authority in the past"
inherited from the Qahal (abolished in 1844), that omnipotent arbiter of the Jewish
life.fcxxxiv]

It was then, at the end of 1850s and during the 1860s, when the baptized Jew, Yakov
Brafman, appeared before the government and later came out publicly in an energetic
attempt at radical reformation of the Jewish way of life. He had petitioned the Tsar with a
memorandum and was summoned to St. Petersburg for consultations in the Synod. He set
about exposing and explaining the Qahal system (though a little bit late, si nee the Qahal had
already been abolished). For that purpose he had translated into Russian the resolutions of
the Minsk Qahal issued in the period between the end of the 18th and the beginning of the
19th centuries. Initially he published the documents in parts and later (in 1869 and 1875) as
a compilation, The Book of Qahal, which revealed the all-encompassing absoluteness of the
personal and material powerlessness of the community member. The book "had acquired
exceptional weight in the eyes of the authorities and was accepted as an official guidebook;
it won recognition (often by hearsay) in wide circles of Russian society"; it was referred to as

the "Brafman's triumph" and lauded as an "extraordinary success. "[cxxxv] (Laterthe book
was translated into French, German, and Polish. )[cxxxvi] The Book of Qahal managed to
instill in a great number of individuals a fanatical hatred toward Jews as the 'worldwide
enemy of Christians'; it had succeeded in spreading misconceptions about Jewish way of
life."[cxxxvii]

The 'mission' of Brafman, the collection and translation of the acts issued by the Qahal had
"alarmed the Jewish community"; At their demand, a government commission which
included the participation of Jewish community representatives was created to verify
Brafman's work. Some "Jewish writers were quick to come forward with evidence that
Brafman distorted some of the Qahal documents and wrongly interpreted others"; one
detractor had even had doubts about their authenticity."[cxxxviii] (A century later in 1976,
The Short Jewish Encyclopedia confirmed the authenticity of Brafman's documents and the
good quality of his translation but blamed him for false interpretation. [cxxxix] The Russian
Jewish Encyclopedia (1994) pointed out that "the documents published by Brafman are a
valuable source for studying the history of Jews in Russia at the end of the 18th and the
beginning of the 19th centuries. "[cxl] (Apropos, the poet Khodasevich was the grand-
nephew of Brafman).

Brafman claimed "that governmental laws cannot destroy the malicious force lurking in the
Jewish self-administration ... According to him, Jewish self-rule is not limited to Qahals ... but
allegedly involves the entire Jewish people all over the world ...and because of that the
Christian peoples cannot get rid of Jewish exploitation until everything that enables Jewish
self-segregation is eliminated." Further, Brafman "viewfed] the Talmud not as a national and
religious code but as a 'civil and political code' going 'against the political and moral
development of Christian nations"'[cxli] and creating a 'Talmudic republic'. He insisted that
"Jews form a nation within a nation"; that they "do not consider themselves subject to
national laws";[cxlii] that one of the main goals of the Jewish community is to confuse the
Christians to turn the latter into no more than fictitious owners of their property."[cxliii] On
a larger scale, he "accused the Society for the Advancement of Enlightenment among the
Jews of Russia and the Alliance Israelite Universelle for their role in the 'Jewish world
cons pi racy'." [cxliv] According to Yu. Gessen's opinion, "the only demand of The Book of
Qahal ...was the radical extermination of Jewish self-governance" regardless of all their civil
powerlessness.fcxlv]

The State Council, "having mitigated the uncompromised style of The Book of Qahal,
declared that even if administrative measures would succeed in erasing the outward
differences between Jews and the rest of population, "it will not in the least eliminate the
attitudes of seclusion and nearly the outright hostility toward Christians which thrive in
Jewish communities. This Jewish separation, harmful for the country, can be destroyed, on
one hand, through the weakening of social connections between the Jews and reduction of

the abusive power of Jewish elders to the extent possible, and, on the other hand, through
spreading of education among Jews, which is actually more important."[cxlvi]

And precisely the latter process — education — was already underway in the Jewish
community. A previous Jewish Enlightenment, the Has ka la h Movement of the 1840s, was
predominantly based on German culture; they were completely ignorant of Russian culture
(they were familiar with Goethe and Schiller but did not know Pushkin and
Lermontov).[cxlvii] "Until the mid-19th century, even educated Jews, with rare exceptions,
having mastered the German language, at the same time did not know the Russian language
and literature. "[cxlviii] However, as those Maskilim sought self-enlightenment and not the
mass education of the Jewish people, the movement died out by the 1860s. [cxlix] "In the
1860s, Russian influences burst into the Jewish society. Until then Jews were not living but
rather residing in Russia, [cl] perceiving their problems as completely unconnected to the
surrounding Russian life. Before the Crimean War the Jewish intelligentsia in Russia
acknowledged German culture exclusively but after the reforms it began gravitating toward
Russian culture. Mastery of the Russian language "increases ... self-esteem."[cli] From now
on the Jewish Enlightenment developed under the strong influence of the Russian culture.
"The best ... Russian Jewish intellectuals abandoned their people no longer"; they did not
depart into the "area of exclusively personal interests", but ca red "about making their
people's lot easier." Well, after all, Russian literature taught that the strong should devote
themselves to the weak.[clii]

However, this new enlightenment of the Jewish masses was greatly complicated by the
strong religiosity of said masses, which in the eyes of progressives was doubtlessly a
regressive factor,[cliii] whereas the emerging Jewish Enlightenment movement was quite
secularforthat time. Secularization of the Jewish public consciousness "was particularly
difficult because of the exceptional role religion played in the Diaspora as the foundation of
Jewish national consciousness over the course of the many centuries." And so "the wide
development of secular Jewish national consciousness" began, in essence, only at the end of
the century.[cliv] "It was not because of inertia but due to a completely deliberate stance as
the Jew did not want risking separation from his God. "[civ]

So the Russian Jewish intelligentsia met the Russian culture at the moment of birth.
Moreover, it happened at the time when the Russian intelligentsia was also developing
expansively and at the time when Western culture gushed into Russian life (Buckle, Hegel,
Heine, Hugo, Comte, and Spencer). It was pointed out that several prominent figures of the
first generation of Russian Jewish intelligentsia (S. Dubnov, M. Krol, G.SIiozberg, O.
Gruzenberg, and Saul Ginzburg) were born in that period, 1860-1866[clvi] (though their
equally distinguished Jewish revolutionary peers — M. Gots, G.Gershuni, F. Dan, Azef, and L.
Akselrod — were also born during those years and many other Jewish revolutionaries, such
as P. Akselrod and L. Deych, were born still earlier, in the 1850s).

In St. Petersburg in 1863 the authorities permitted establishment of the Society for the
Spreading of Enlightenment among the Jews in Russia (SSE) supported by the wealthy Evzel
Gintsburg and A. M. Brodsky. Initially, during the first decade of its existence, its
membership and activities were limited; the Society was preoccupied with publishing
activities and not with school education; yet still its activities caused a violent reaction on
the part of Jewish conservatives [clvii] (who also protested against publication of the
Pentateuch in Russian as a blasphemous encroachment on the holiness of the Torah). From
the 1870s, the SSE provided financial support to Jewish schools. Their cultural work was
conducted in Russian, with a concession for Hebrew, but not Yiddish, which was then
universally recognized as a 'jargon'. [clviii] In the opinion of Osip Rabinovich, a belletrist, the
'"spoiled jargon' used by Jews in Russia cannot 'facilitate enlightenment, because it is not
only impossible to express abstract notions in it, but one cannot even express a decent
thought with it'."[clix] "Instead of mastering the wonderful Russian language, we Jews in
Russia sticktoour spoiled, cacophonous, erratic, and poor jargon." [clx] (In their day, the
German Maskilim ridiculed the jargon even more sharply.)

And so "a new social force arose in Russian Jewry, which did not hesitate entering the
struggle against the union ... of capital and synagogue", as expressed by the liberal Yu. I.
Gessen. That force, nascent and for the time being weak, was the Jewish periodical press in
the Russian language. [clxi]

Its first-born was the Odessa magazine Rassvet [Dawn], published for two years from 1859
to 1861 by the above-mentioned O. Rabinovich. The magazine was positioned to serve "as a
medium for dissemination of 'useful knowledge, true religiousness, rules of communal life
and morality'; it was supposed to predispose Jews to learn the Russian language and to
'become friends with the national scholarship"'[clxii] Rassvet also reported on politics,
expressing "love for the Fatherland" and the intention to promote "the government's
views"[clxiii] with the goal "of communal living with other peoples, participating in their
education and sharing their successes, while at the same time preserving, developing, and
perfecting our distinct national heritage."[clxiv] The leading Rassvetpublicist, L. Levanda,
defined the goal of the magazine as twofold: "to act defensively and offensively: defensively
against attacks from the outside, when our human rights and confessional (religious)
interests must be defended, and offensively against our internal enemy: obscurantism,
everydayness, social life troubles, and our tribal vices and weaknesses. "[clxv]

This last direction, "to reveal the ill places of the inner Jewish life," aroused a fear in Jewish
circles that it "might lead to new legislative repressions." So the existing Jewish newspapers
(in Yiddish) "saw the Rassvet's direction as extremely radical." Yet these same moderate
newspapers by their mere appearance had already shaken '"the patriarchal structure' of
[Jewish] community life maintained by the silence of the people. "[clxvi] Needless to say, the
struggle between the rabbinate and Hasidic Judaism went on unabated during that period
and this new 1860s' struggle of the leading publicists against the stagnant foundations of

daily life had added to it. Gessen noted that "in the 1860s, the system of repressive
measures against ideological opponents did not seem offensive even for the conscience of
intelligent people." For example, publicist A. Kovner, 'the Jewish Pisarev' [a radical Russian
writer and social critic], could not refrain from tipping off a Jewish newspaper to the
Governor General of Novorossiysk.[clxvii] (In the 1870s Pisarev "was extremely popular
among Jewish i nte I lectua Is ." ) [c Ixvi i i ]

M. Aldanov thinks that Jewish participation in Russian cultural and political life had
effectively begun at the end of the 1870s (and possibly a decade earlier in the revolutionary
movement). [clxix]

In the 1870s new Jewish publicists (L. Levanda, the critic S. Vengerov, the poet N. Minsky)
began working with the general Russian press. (According to G. Aronson, Minsky expressed
his desire to goto the Russo-Turkish War to fight for his brothers Slavs). The Minister of
Education Count Ignatiev then expressed his faith in Jewish loyalty to Russia. Afterthe
Russo-Turkish War of 1877-1878, rumors about major auspicious reforms began circulating
among the Jews. In the meantime, the center of Jewish intellectual life shifted from Odessa
to St. Petersburg, where new writers and attorneys gained prominence as leaders of public
opinion. In that hopeful atmosphere, publication of Rassvetwas resumed in St. Petersburg in
1879. In the opening editorial, M. I. Kulisher wrote: "Our mission is to be an organ of
expression of the necessities of Russian Jews ... for promoting the awakening of the huge
mass of Russian Jews from mental hibernation ... it is also in the interests of Russia.... In that
goal the Russian Jewish intelligentsia does not separate itself from the rest of Russian
citizens."[clxx]

Alongside the development of the Jewish press, Jewish literature could not help but advance
—first in Hebrew, then in Yiddish, and then in Russian, inspired by the best of Russian
literature. [clxxi] Under Alexander II, "there were quite a few Jewish authors who persuaded
their co-religionists to study the Russian language and look at Russia as their
homeland."[clxxii]

Naturally, in the conditions of the 1860s-1870s, the Jewish educators, still few in numbers
and immersed in Russian culture, could not avoid moving toward assimilation, in the same
direction "which under analogous conditions led the intelligent Jews of Western Europe to
unilateral assimilation with the dominant people. "[clxxiii] However, there was a difference:
in Europe the general cultural level of the native peoples was consistently higher and so in
Russia these Jews could not assimilate with the Russian people, still weakly touched by
culture, nor with the Russian ruling class (who rejected them); they could only assimilate
with the Russian intelligentsia, which was then very small in number but already completely
secular, rejecting, among other things, their God. Now Jewish educators also tore away from
Jewish religiosity and, "being unable to find an alternative bond with their people, they were
becoming completely estranged from them and spiritually considered themselves solely as
Russian citizens. "[clxxiv]

"A worldly rapprochement between the Russian and Jewish intelligentsias" was
developing. [clxxv] It was facilitated by the general revitalization of Jewish life with several
categories of Jews now allowed to live outside the Pale of Settlement. Development of
railroad communications and possibilities of travel abroad — "all this contributed to a closer
contact of the Jewish ghetto with the surrounding world." [clxxvi] Moreover, by the 1860s
"up to one-third ... of Odessa's Jews could speak Russian."[clxxvii] The population there grew
quickly, "because of massive resettlement to Odessa of both Russian and foreign Jews, the
latter primarily from Germany and Galicia ."[clxxviii] The blossoming of Odessa by the middle
of the 19th century presaged the prosperity of all Russian Jewry toward the end of the 19th
- to the beginning of 20th century. Free Odessa developed according to its own special laws,
differing from the Ail-Russian statutes since the beginning of the 19th century. It used to be
a free port and was even open to Turkish ships during the war with Turkey. "The main
occupation of Odessa's Jews in this period was the grain trade. Many Jews were small
traders and middlemen (mainly between the landowners and the exporters), as well as
agents of prominent foreign and local (mainly Greek) wheat trading companies. At the grain
exchange, Jews worked as stockbrokers, appraisers, cashiers, scalers, and loaders"; "the
Jews were in a dominant position in grain commerce: by 1870 most of grain export was in
their hands. In 1910 ... 89.2% of grain exports was under their control. "[clxxix] In comparison
with other cities in the Pale of Settlement, more Jews of the independent professions lived
in Odessa and they had better relations with educated Russian circles, and were favorably
looked upon and protected by the high administration of the city.... N. Pirogov [a prominent
Russian scientist and surgeon], the Trustee of the Odessa School District from 1856-1858,
particularly patronized the Jews."[clxxx] A contemporary observer had vividly described this
Odessa's clutterwith fierce competition between Jewish and Greek merchants, where "in
some years half the city, from the major bread bigwigs, to the thrift store owners, lived off
the sale of grain products." In Odessa, with her non-stop business commotion bonded by the
Russian language, "it was impossible to draw a line, to separate clearly a 'wheat' merchant
or a banker from a man of an intellectual profession." [clxxxi]

Thus in general "among the educated Jews ... the process of adopting all things Russian ...
had accelerated. "[clxxxii] "European education and knowledge of the Russian language had
become necessities"; "everyone hurried to learn the Russian language and Russian
literature; they thought only about hastening integration and complete blending with their
social surroundings"; they aspired not only for the mastery of the Russian language but for
"for the complete Russification and adoption of 'the Russian spirit', so that "the Jew would
not differ from the rest of citizens in anything but religion." The contemporary observer M. G.
Morgulis wrote: "Everybody had begun thinking of themselves as citizens of their homeland;
everybody now had a new Fatherland. "[clxxxiii] "Members of the Jewish intelligentsia
believed that 'for the state and public good they had to get rid of their ethnic traits and ... to
merge with the dominant nationality.' A contemporary Jewish progressive wrote, that 'Jews,
as a nation, do not exist', that they 'consider themselves Russians of the Mosaic faith. .."Jews
recognize that their salvation lies in the merging with the Russian people' ."[clxxxiv]

It is perhaps worth naming here Veniamin Portugalov, a doctor and publicist. In his youth he
harbored revolutionary sentiments and because of that he even spent some time as a
prisoner in the Peter and Paul Fortress. From 1871 he lived in Samara. He "played a
prominent role in development of rural health service and public health science. He was one
of the pioneers of therapy for alcoholism and the struggle against alcohol abuse in Russia."
He also organized public lectures. "From a young age he shared the ideas of Narodniks [a
segment of the Ruslsian intelligentsia, who left the cities and went to the people ('narod') in
the villages, preaching on the moral right to revolt against the established order] about the
pernicious role of Jews in the economic life of the Russian peasantry. These ideas laid the
foundation for the dogmas of the Judeo-Christian movement of the 1880s" (The Spiritual
Biblical Brotherhood). Portugalov deemed it necessary to free Jewish life from ritualism, and
believed that "Jewry could exist and develop a culture and civilization only after being
dissolved in European peoples" (he had meant the Russian [people]). [clxxxv]

A substantial reduction in the number of Jewish conversions to Christianity was observed
during the reign of Alexander II as it became unnecessary after the abolishment of the
institution of military cantonists and the widening of Jewish rights. [clxxxvi] And from now on
the sect of Skhariya the Jew began to be professed openly too. [clxxxvi i]

Such an attitude on the part of affluent Jews, especially those living outside the Pale of
Settlement and those with Russian education, toward Russia as undeniably a homeland is
noteworthy. And so it had to be noticed and was. "In view of the great reforms, all
responsible Russian Jews were, without exaggeration, patriots and monarchists and adored
Alexander II. M. N. Muravyov, then Governor General of the Northwest Krai famous for his
ruthless ness toward the Poles [who rebelled in 1863], patronized Jews in the pursuit of the
sound objective of winning the loyalty of a significant portion of the Jewish population to the
Russian state. "[clxxxviii] Though during the Polish uprising of 1863 Polish Jewry was mainly
on the side of the Poles;[clxxxix] "a healthy national instinct prompted" the Jews of the
Vilnius, Kaunas, and Grodno Guberniyas "to side with Russia because they expected more
justice and humane treatment from Russians than from the Poles, who, though historically
tolerating the Jews, had always treated them as a lower race."[cxc] (This is how Ya. Teitel
described it: "The Polish Jews were always detached from the Russian Jews"; they looked at
Russian Jews from the Polish perspective. On the other hand, the Poles in private shared
their opinion on the Russian Jews in Poland: "The best of these Jews are our real enemy.
Russian Jews, who had infested Warsaw, Lodz, and other major centers of Poland, brought
with them Russian culture, which we do not like.")[cxci]

In those years, the Russification of Jews on its territory was "highly desirable" for the Tsarist
government.fcxcii] Russian authorities recognized "socialization with Russian youth ... as a
sure method of re-education of the Jewish youth to eradicate their 'hostility toward
Christians'. "[cxciii]

Still, this newborn Russian patriotism among Jews had clear limits. The lawyer and publicist I .
G. Ors ha nsky specified that to accelerate the process "it was necessary to create conditions
for the Jews such that they could consider themselves as free citizens of a free civilized
country." [cxciv] The above-mentioned Lev Levanda, 'a Jewish scholar' living under the
jurisdiction of the Governor of Vilnius, then wrote: "I will become a Russian patriot only
when the Jewish Question is resolved conclusively and satisfactory." A modern Jewish
author who experienced the long and bitter 20th century and then had finally emigrated to
Israel, replied to him looking back across the chasm of a century: "Levanda does not notice
that one cannot lay down conditions to Motherland. She must be loved unconditionally,
without conditions or pre-conditions; she is loved simply because she is the Mother. This
stipulation — love under conditions — was extremely consistently maintained by the
Russian-Jewish intelligentsia for one hundred years, though in all other respects they were
ideal Russians"[cxcv]

And yet in the described period "only small and isolated groups of Jewry became integrated
into 'Russian civil society; moreover, it was happening in the larger commercial and
industrial centers ... leading to the appearance of an exaggerated notion about victorious
advance of the Russian language deep into Jewish life," all the while "the wide Jewish
masses were untouched by the new trends ... isolated not only from the Russian society but
from the Jewish intelligentsia as well."[cxcvi] In the 1860s and 1870s, the Jewish people en
masse were still unaffected by assimilation, and the danger of the Jewish intelligentsia
breaking away from the Jewish masses was real. (In Germany, Jewish assimilation went
smoother as there were no "Jewish popular masses" there — the Jews were better off
socially and did not historically live in such crowded enclaves). [cxcvii]

However, as early as the end of the 1860s, some members of the Jewish intelligentsia began
voicing opposition to such a conversion of Jewish intellectuals into simple Russian patriots.
Perets Smolensky was the first to speak of this in 1868: that assimilation with the Russian
character is fraught with 'national dangeK for the Jews; that although education should not
be feared, it is necessary to hold on to the Jewish historical past; that acceptance of the
surrounding national culture still requires perservation of the Jewish national
character[cxcviii]; and that the Jews are not a religious sect, but a nation. "[cxcix] So if the
Jewish intelligentsia withdraws from its people, the latter would never liberate itself from
administrative oppression and spiritual stupor. (The poet I. Gordon had put it this way: "Be a
man on the street and a Jew at home.")

The St. Petersburg journals Rassvet (1879-1882) and RusskiyEvrei [Russian Jew] had already
followed this direction. [cc] They successfully promoted the study of Jewish history and
contemporary life among Jewish youth. At the end of the 1870s and the beginning of the
1880s, cosmopolitan and national directions in Russian Jewry became distinct. [cci] "In
essence, the owners of Rassvet had already abandoned the belief in the truth of
assimilation.... Rassvet unconsciously went by the path ... of the awakening of ethnic identity

... it was clearly expressing aJewish national bias.... The illusions of Russification ... were
disappearing."[ccii]

The general European situation of the latter half of the 19th century facilitated development
of national identity. There was a violent Polish uprising, the war for the unification of Italy,
and then of Germany, and later of the Balkan Slavs. The national idea blazed and triumphed
everywhere. Obviously, these developments would continue among the Jewish intelligentsia
even without the events of 1881-1882.

Meanwhile, in the 1870s, the generally favorable attitudes of Russians toward Jews, which
had developed during the Alexandrian reforms, began to change. Russian society was
concerned with Brafman's publications, which were taken quite seriously.

All this coincided with the loud creation of the Alliance Israelite Universelle in Paris in 1860;
its goal was "to defend the interests of Jewry" all over the world; its Central Committee was
headed by Adolphe Cremieux. [cciii] "Insufficiently well-informed ... about the situation of
Jews in Russia," the Alliance "took interest in Russian Jewry" and soon "began consistently
working on behalf of Russian Jews." The Alliance did not have Russian branches and did not
function within Russia. Apart from charitable and educational work, the Alliance, in
defending Russian Jews, several times addressed Russian government directly, though often
inappropriately. (For example, in 1866 the Alliance appealed to prevent the execution of
Itska Borodai who was convicted of politically motivated arson. However, he was not
sentenced to death at all, and other Jews implicated in the affairwere acquitted even
without the petition. In another case, Cremieux protested against the resettlement of Jews
to the Caucasus and the Amur region — although there was no such Russian government
plan whatsoever. In 1869 he again protested, this time against the nonexistent persecution
of Jews in St. Petersburg. [cciv] Cremieux had also complained to the President of the United
States about similarly nonexistent persecutions against the Jewish religion by the Russian
government). Nevertheless, according to the report of the Russian ambassador in Paris, the
newly-formed Alliance (with the Mosaic Tablets over the Earth on its emblem) had already
enjoyed "extraordinary influence on Jewish societies in all countries." All this alarmed the
Russian government as well as Russian public. Yakov Brafman actively campaigned against
the Universal Jewish Alliance. He claimed that the Alliance, "like all Jewish societies, is
double-faced (its official documents proclaim one thing while the secret ones sayanother)"
and that the task of the Alliance is "to shield the Jewry from the perilous influence of
Christian civilization." [ccv] As a result, the Society for the Spreading of Enlightenment among
the Jews in Russia was also accused of having a mission "to achieve and foster universal
Jewish solidarity and caste-like seclusion. "[ccvi])

Fears of the Alliance were also nurtured by the very emotional opening proclamation of its
founders "to the Jews of all nations" and by the dissemination of false Alliance documents.
Regarding Jewish unity the proclamation contained the following wording: "Jews! ... If you
believe that the Alliance is good for you, that while being the parts of different nations you

nevertheless can have common feelings, desires, and hopes ... if you think that your
disparate efforts, good aspirations and individual ambitions could become a major force
when united and moving in one direction and toward one goal ...then please support us
with your sympathy and assistance. "[ccvii]

Later in France a document surfaced containing an alleged proclamation "To Jews of the
Universe" byAldolphe Cremieux himself. It was very likely a forgery. Perhaps it was one of
the drafts of the opening proclamation not accepted by the Alliance founders. However it
had resonated well with Brafman's accusations of the Alliance having hidden goals: "We live
in alien lands and we cannot take an interest in the variable concerns of those nations until
our own moral and material interests are endangered ... the Jewish teachings must fill the
entire world...." Heated arguments were exchanged in this regard in Russian press. I. S.
Aksakov concluded in his newspaper Rus that "the question of the document under
discussion being ... a falsehood is rather irrelevant in this case because of veracity of the
expressed herein Jewish views and aspirations. "[ccviii]

The pre-revolutionary Jewish Encyclopedia writes that from the 1870s "fewer voices were
heard in defense of Jews" in the Russian press. "The notion of Jews allegedly united under
the aegis of a powerful political organization administered by the Alliance Israelite
Universelle was taking root in Russian society." [ccix] Thus the foundation of the Alliance
produced in Russia (and possibly not only in Russia) a reaction counterproductive to the
goals that the Alliance had specified.

If the founders of the Alliance could have foreseen the sheerscale of condemnations against
the idea of worldwide Jewish solidarity and even the accusations of conspiracy which had
erupted after the creation of the organization, they might have refrained from following that
route, especially considering that the Alliance did not alter the course of Jewish history.

After 1874, when a new military charter introducing the universal military service obligation
in Russia came into force, "numerous news article on draft evasion by Jews began fueling
resentment against the Jews in the Russian society ."[ccx] The Alliance Israelite Universelle
was accused of intending "to care about young Jews leaving Russia to escape conscription
enforced by the new law" so that "using support from abroad, the Jews would have more
opportunities than other subjects to move out of the country." (This question would arise
once again precisely a century later in the 1970s.) Cremieux replied that the mission of the
Alliance was "the struggle against religious persecution" and that the Alliance had decided
"henceforth not to assist Jews trying to evade military obligation in Russia." Ratherit would
issue "an appeal to our co-religionists in Russia in order to motivate them to comply with all
the requirements of the new law."[ccxi]

Besides crossing the border, another way to evade military service was self-mutilation.
General Denikin (who was quite a liberal before and even during the revolution) described
hundreds of bitter cases of the self-mutilation he personally sawduring several years of

service at the military medical examination board inVolyn Guberniya. Such numerous and
desperate self-injuries are all the more striking considering that it was already the beginning
of the 20th century.[ccxii]

As previously mentioned, the influx of Jews into public schools, professional schools and
institutions of higher learning had sharply increased after 1874 when a new military charter
stipulating educational privileges came into force. This increase was dramatic. While calls to
restrict Jewish enrollment in public education institutions were heard from the
Northwestern Krai even before, in 1875, the Ministry of Public Education informed the
government that it was impossible to admit all Jews trying to enter public educational
institutions without constraining the Christian population."[ccxiii]

It is worth mentioning here the G. Aronson's regretful note that even D. Mendeleev of St.
Petersburg University "showed anti-Semitism. "[ccxiv] The Jewish Encyclopedia summarizes
all of the 1870s period as "a turnaround in the attitudes of a part of Russian intelligentsia ...
which rejected the ideals of the previous decade especially in regard to ... the Jewish
Question. "[ccxv]

An interesting feature of that time was that it was the press (the rightist one, of course) and
not governmental circles that was highly skeptical (and in no way hostile) towards the
project of full legal emancipation of the Jews. The following quotes are typical. How can "all
the citizenship rights be granted to this ... stubbornly fanatical tribe, allowing them to occupy
the highest administrative posts? ... Only education ... and social progress can truly bring
together Jews and Christians.... Introduce them into the universal family of civilization, and
we will be the first to say words of love and reconciliation to them." " Civilization will
generally benefit from such a rapprochement as the intelligent and energetic tribe will
contribute much to it. The Jews ... will realize that time is ripe to throw off the yoke of
intolerance which originates in the overly strict interpretations of the Talmud." "Until
education brings the Jews to the thought that it is necessary to live not only at the expense
of Russian society but also for the good of this society, no discussion could be held about
granting them more rights than those they have now." "Even if it is possible to grant the
Jews all civil rights, then in any case they cannot be allowed into any official positions 'where
Christians would be subject to their authority and where they could have influence on the
administration and legislation of a Christian country.'" [ccxvi]

The attitude of the Russian press of that time is well reflected in the words of the prominent
St. Petersburg newspaper Golos: "Russian Jews have no right to complain that the Russian
press is biased against their interests. Most Russian periodicals favor equal civil rights for
Jews;" it is understandable "that Jews strive to expand their rights toward equality with the
rest of Russian citizens"; yet ... "some dark forces drive Jewish youth into the craziness of
political agitation. Why is that only a few political trials do not list Jews among defendants,
and, importantly, among the most prominent defendants? ... That and the common Jewish
practice of evading military service are counterproductive for the cause of expanding the

civil rights of Jews"; "one aspiring to achieve rights must prove beforehand his ability to
fulfill the duties which come with those rights" and "avoid putting himself into an extremely
unfavorable and dismal position with respect to the interests of state and society." [ccxvii]

Yet, the Encyclopedia notes, "despite all this propaganda, bureaucratic circles were
dominated by the idea that the Jewish Question could only be resolved through
emancipation. For instance, in March 1881 a majority of the members of the Commission for
Arranging the Jewish Way of Life tended to think that it was necessary to equalize the Jews
in rights with the rest of the population. "[ccxviii] Raised during the two decades of
Alexandrian reforms, the bureaucrats of that period were in many respects taken by the
reforms' triumphant advances. And so proposals quite radical and favorable to Jews were
put forward on several occasions by Governors General of the regions constituting the Pale
of Settlement.

Let's not overlook the new initiatives of the influential Sir Moses Montefiore, who paid
another visit to Russia in 1872; and the pressure of both Benjamin Disraeli and Bismarck on
Russian State Chancellor Gorchakov at the Berlin Congress of 1878. Gorchakov had to
uneasily explain that Russia was not in the least against religious freedom and did grant it
fully, but "religious freedom should not be confused with Jews having equal political and civil
rights. "[ccxix]

Yet the situation in Russia developed toward emancipation. And when in 1880 the Count
Loris-Melikov was made the Minister of the Interior with exceptional powers, the hopes of
Russian Jews for emancipation had become reallygreat and well-founded. Emancipation
seemed impending and inevitable.

And at this very moment the members of Narodnaya Volya assassinated Alexander II, thus
destroying in the bud many liberal developments in Russia, among them the hopes for full
Jewish civil equality.

Sliozberg noted that the Tsar was killed on the eve of Purim. After a series of attempts, the
Jews were not surprised at this coincidence, but they became restless about the
future, [ccxx]

Sources:

[i] Evreyskaya Entsiklopediya [The Jewish Encyclopedia] (henceforth —EE [JE] ): V 16 T. Sankt-St. Petersburg.:
Obshchestvodlya Nauchnikh Evreyskikh Izdaniy i Izd-vo Brokrauz-Efron [Society forScientificJewish
Publications and Brokrauz-Efron Publishing House], 1906-1913. T 13, p. 373-374.

[i i] EE* [JE], T 3, p. 163.

[iii] I bid. Til, p. 698; Yu Gessen*. Istoriya evreyskogo naroda v Rossi i [History of the Jewish People in Russia]
(henceforth-Yu. Gessen): V 2T. L, 1925-1927. T2, p. 160.

[iv] Kratkaya Evreyskaya Entsiklopedia [TheShort Jewish Encyclopedia] (henceforth KEE [SJE] ): [V 10 T.]
Jerusalem, 1976-2001. T4, p. 79.

[v] Yu. Gessen. T2, p. 183.

[vi] M. Kovalevskiy*. Ravnopravieevreyev i ego vragi [Jewish Equal Rights and its Opponents] // Shchit:
Literaturniy sbornik [Shchit: A Literary Anthology] / Under the Editorship of L. Andreyev, M Gor'kiy, and F.
Sologub. 3rd Edition., dop. M.: RusskoeObshchestvo dly izucheniya evreyskoy zhizni [Russian Society forthe
Study of Jewish Life], 1916, p. 117-118.

[vi i ] EE [JE], Tl, p. 812-813.

[viii] Ibid. p. 808.

[ix] Ibid. p. 814-815; Yu Gessen*, T 2, p. 147-148.

[x] Yu Gessen, 12, p. 163.

[xi] Yu Gessen, T 2, p. 164.

[xii] Ibid. p. 161-162.

[xiii] I.Orshanskiy. Evrei v RossikOcherki i issledovaniya [The Jews in Russia:Essays and Research]. Vip. 1
(henceforth— I. Orshanskiy). Sankt-St. Petersburg., 1872, p. 10-11.

[xiv] V.N. Nikitin. Evrei zemledel'tsi: Istoricheskoe, zakonodatel'noe, administrativnoe i bitovoe polozhenie
kolonii co vremeni ikh vozniknoveniya do nashikh dney 1807-1887 [Jewish Farmers: the Historical, Legal,
Administrative, and Everyday Condition of the Colonies, from the Time of Their Origin to Our Days. 1807-1887].
(henceforth— V.N. Nikitin). Sankt-St. Petersburg, 1887, p. 557.

[xv] EE [JE], T 5, p. 610-611.

[xvi] Ibid.T 13, p. 663.

[xvii] lbid*,T5, p. 622.

[xviii] Yu. Larin. Evrei i antisemitizmv SSSR [The Jews and Anti-Semitism in the USSR]. Moscow; Leningrad: GIZ,
1929, p. 49.

[xix] I. Orshanskiy, p. 193.

[xx] G.B. Sliozberg. Dela minuvshikh dney: Zapiski russkogo evreya [Affairs ofthe Past: the Notes of a Russian
Jew] (henceforth-G.B. Sliozberg): V 3T. Paris, 1933-1934. Tl, p. 95.

[xxi] EE*, Til, p. 495.

[xxii] L. Deych. Rol' evreyev v russkom revolyutsionnomdvizhenii [The Role of the Jews in the Russian
Revolutionary Movement]. T 1. Second Edition. Moscow,; Leningrad.: GIZ, 1925, p. 14, 21-22.

[xxii i] Ibid. p. 28.

[xxiv] A.A. Gal'denveyzer. Pravovoe polozhenie evreyev v Rossii // [Sb.] Kniga o russkom evreystve: Otl860-kh
godov do Revolyutsii 1917g [The Legal Position ofthe Jews in Russia // [Anthology] The Book of Russian Jewry:
from the 1860s to the Revolution of 1917]. (henceforth — KRE-1). New York: Soyuz Russkikh Evreyev [Union of
Russian Jews], 1960, p. 119.

[xxv] Yu Gessen. T2, p. 143.

[xxvi] EE [JE], T 1, p. 813.

[xxvii] Yu.Gessen*, T2, p. 144-145;EE [JE] T 1, p. 813.

[xxviii] YuGessen, T2, p. 158.

[xxix] Yu Gessen, T 2, p. 144, 154-155.

[xxx] EE [JE], Tl, p. 817.

[xxxi] KEE [SJE], T4, p. 255.

[xxxii] Sm.: M. Kovalevskiy//Shchit, p. 118.

[xxxiii] EE [JE], T 1, p. 818; Til, p. 458-459;T14, p. 841.

[xxxiv] Yu Gessen, T2, p. 150.

[xxxv] Ibid*, p. 148.

[xxxvi] Ibid, p. 150.

[xxxvii] Ibid. p. 169.

[xxxviii] Yu Gessen, T2, p. 208.

[xxxix] EE [JE], T 15, p. 209; T 1, p. 824.

[xl] Perezhitoe: Sbornik, posvyashchenniy obshchestvennoy i kul'turnoy istorii evreyev v Rossii [Past
Experiences: An Anthology Dedicated to the Social and Cultural History of the Jews in Russia]. T2, Sankt-St.
Petersburg, 1910, p. 102.

[xli] G.B. Sliozberg,T 1, p. 137.

[xlii] KEE [SJE], T7, p. 327.

[xl i ii] EE [JE], T 1, p. 819.

[xliv] Also,T13, p. 943-944.

[xlv] I.M. Trotskiy. Samodeyatel'nost i samopomoshch' evreyev v Rossii [The Individual Initiativeand Self-Help
of the Jews in Russia] (OPE, ORT, EKO, OZE, EKOPO)// KRE-1, p. 471.

[xlvi]Yu. Gessen. T2, p. 210.

[xlvii] EE [JE], T 13, p. 947; KEE [SJE], T4, p. 770.

[xlviii] KEE [SJE], T5, p. 473.

[xlix]Also,T4, p. 255.

[I] Yu Gessen. T 2, p. 159-160,210.

[I i] Also, p. 159.

[I ii] B.Ts. Dinur. Religiozno-natsional'niy oblik russkogo evreystva [The Rel igious -National Look of Russian Jewry]
//KRE-1, p. 311-312.

[liii] EE [JE], T12, p. 640.

[liv] Yu Gessen, T 2, p. 161.
[Iv] Also.
[Ivi] Also.

[Ivii] Yu.Orshanskiy, p. 12.

[Iviii] I. Orshanskiy, p. 1-15.

[lix] Yu. Gessen, T 2, p. 224-225.

[Ix] EE [JE], T 3, p. 83-84.

[Ixi] EE* [JE], T 7, p. 301-302.

[Ixii] G.B. Sliozberg,T 2, p. 155-156.

[Ixiii] EE [JE], T3, p. 164.

[Ixiv] I. Orshanskiy, p. 65-68.

[lxv]KEE [SJE], T 7, p. 332.

[lxvi]EE [JE], T 1, p. 824.

[lxvii]Also*,T3, p. 164.

[lxviii]Also,Tl, p. 824; KEE [SJE], T7, p. 332.

[lxix]Golos [The Voice], 1881, No46, 15 (27) February, p. 1.

[Ixx] A. Shmakov. "Evreyskie" rechi ["Jewish" Questions]. Moscow, 1897, p. 101-103.

[Ixxi] Entsiklopedicheskiy slovar' [Encyclopedic Dictionary]: V 82 T. Sankt-St. Petersburg.: Brokgauz i Efron,
1890-1904. T54, p. 86.

[Ixxii] EE [JE], T3, p. 164-167.

[I xxi i i] G.B. SI i ozberg, T 1, p. 116.

[lxxiv]V.N. Nikitin*,p. 448,483, 529.

[Ixxv] Also*, p 473, 490, 501, 506-507,530-531, 537-538, 547-548, 667.
[Ixxvi] Also, p. 474-475, 502, 547.

[lxxvii]V.N. Nikitin*,p. 502-505,519,542,558,632,656,667.
[lxxviii]Also*,p.473, 510, 514,529-533,550, 572.
[Ixxix] Also, p. 447, 647.
[Ixxx] EE [JE], T7, p. 756.

[lxxxi]V.N. Nikitin*, p. 478-479,524, 529-533,550-551.
[Ixxxii] EE [JE], T 7, p. 756.

[Ixxxiii] V.N. Nikitin, p. 534, 540, 555, 571, 611-616, 659.

[Ixxxiv] V.N. Nikitin, p. 635, 660-666.

[lxxxv]Also*, p. 658-661.

[lxxxvi]EE[JE], T7, p. 756.

[Ixxxvii] Also,T16, p. 399.

[Ixxxviii] Also,T2, p. 596.

[Ixxxix] Also,T5, p. 650.

[xc] Also,T 13, p. 606.

[xci] Also,T 5, p. 518; T 13, p. 808.

[xcii]Also,T16,p. 251.

[xciii] Yu Larin. Evrei i antisemitizm v SSSR [The Jews and Antisemitism in the USSR], p. 36.
[xciv]V.N. Nikitin, p. xii-xiii.

[xcv] N.S. Leskov. Evrei v RossikNeskol'kozamechaniypo evreyskomu voprosu [The Jews in Russia:Several
Observations on the Jewish Question]. Pg., 1919 [reprint s izd. 1884], p. 61, 63.

[xcvi]L.N. Tolstoyo evreyakh / Predisl . O.Ya. Pergamenta [L.N. Tolstoy on the Jews / Foreword O.Ya.
Pergamenta], Sankt-PeterburgSt. Petersburg.: Vremya [Time], 1908, p. 15.

[xcvii]EE[JE], T15,p. 492.

[xcviii] I. Orshanskiy, p. 71-72, 95-98, 106-107, 158-160.
[xcix] EE [JE], T13, p. 646.

[c] I.M. Dizhur. Evrei v ekonomicheskoy zhizni Rossii [TheJews inthe EconomicLife of Russia] // KRE-1, p. 168;
EE [JE], T 13, p.662.

[ci]L. Deych. Rol' evreyev...[The Role of the Jews..], T 1, p. 14-15.

[cii] EE [JE], T 13, p. 647, 656-658, 663-664; G.B. SI iozberg, T 3, p. 93;KEE [SJE], T 7, p. 337.

[ciii] M.A. Aldanov. Russkie evrei v 70-80-kh godakh: Istoricheskiy etyud [The Russian Jews in the 1870-1880s:
An Historical Essay] //KRE-1, p. 45-46.

[civ] G.B. Sliozberg, T 1, p. 141-142.

[cv] KEE [SJE], T 7, p. 328, 331.

[cvi]EE [JE], T7, p. 762.

[cvii]Yu. Gessen, T 2, p. 168.

[cviii] Also, p. 168.

[cix] Also, p. 206.

[cx] EE [JE], T6, p. 712, 715-716.

[cxi]Also,T 13, p. 618.

[cxii] KRE-1, Predislovie [Foreword], p. iii-iv.

[cxiii] Y.L Teytel'. Iz moey zhizni za 40 let [From My Life of 40 Years]. Paris: Y. Povolotskiy and Company, 1925, p.
15.

[cxiv] I.M. Trots kiy. Evrei v russkoy shkole [The Jews in Russian School] //KRE-1, p. 354.

[cxv] Yu. Gessen.T 2, p. 179.

[cxvi] L. Deych. Rol' evreyev..., T 1, p. 14.

[cxvii]EE[JE]*, T13, p. 48.

[cxviii] Also, p. 49.

[cxix] Yu. Gessen, T 2, p. 179.

[cxx] EE [JE], T13, p. 48.

[cxxi] Yu. Gessen, T 2, p. 208

[cxxii]KEE[SJE], T7, p. 333.

[cxxiii] M.A. Aldanov// KRE-1, p. 45.

[cxxiv] I.M. Trots kiy. Evrei v russkoy shkole [The Jews in Russian Schools] // KRE-1, p. 355-356.
[cxxv] EE [JE], T13, p. 50.

[cxxvi] I.M. Trots kiy. Evrei v russkoy shkole [The Jews in Russian Schools] // KRE-1, p. 355-356.
[cxxvii]EE [JE], T13, p. 618.

[cxxviii] G.Ya. Aronson. V bor'be za grazhdanskie i natsional'nieprava:Obshchestvennietecheniya v russkom
evreystve [In the Struggle for Civil and National Rights: Social Currents in Russian Jewry]// KRE-1, p. 207.

[cxxix] Yu. Gessen. T 2, p. 178, 180.

[cxxx]Ya.G. Frumkin. Iz istorii russkogo evreystva : Vospominaniya, materiali, dokumenti [From the History of
Russian Jewry: Memoirs, Materials, and Documents] // KRE-1, p. 51.

[cxxxi]Yu. Gessen, T2, p. 180.

[cxxxii]EE[JE], Tl, p. 823.

[cxxxiii] Yu Gessen*, T 2, p. 205.

[cxxxiv] Also, p. 170.

[cxxxv] Also, p. 200-201.

[cxxxvi]KEE[JEE], T 1, p. 532.

[cxxxvii]Yu.Gessen, T2, p. 200-201.
[cxxxviii] EE [JE], T4, p. 918.
[cxxxix]KEE [SJE], T 1, p. 532.

[cxI] Rossiyskaya Evreyskaya Entsiklopediya [The Russian Jewish Encyclopedia] (henceforth REE). Moscow,
1994-...T1, p. 164.

[cxli] Yu. Gessen. T 2, p. 200-201.

[cxlii] EE [JE], T4, p. 918, 920.

[cxliii] KEE[SJE], T 1, p. 532.

[cxliv]REE [RJE], Tl, p. 164.

[cxlv] Yu. Gessen, T 2, p. 202.

[cxlvi]Also*,p. 202-203.

[cxlvii] S.M.SIiozberg. O russko-evreyskoy intelligentsia [On the Russo-Jewish lntelligentsia]//Evreyskiy mir:
Ezhegodnik na 1939g. [Jewish World:Yearbook for 1939] (henceforth — EM-1 [JW-1]). Paris:Ob'edinenie
russko-evreyskoy intelligentsia [Association of the Russo-Jewish Intelligentsia], p. 34.

[cxlviii] EE [JE], T 3, p. 334.

[cxlix] Yudl. Mark. Literatura na idish v Rossi i [Literature in Yiddish in Russia] //KRE-1, p. 521; G.Ya. Aronson.
Russko-Evreyskaya pechat' [Russo-Jewish Press]// Also, p. 548.

[cl] B. Orlov. Ne te vi uchili alfaviti//Vremya i mi: Mezhdunarodniy zhurnal literaturei obshchestvennikh
problem (henceforth-VM). Tel'-Aviv, 1975, Nol, p. 130.

[cli] M. Osherovich. Russkieevrei v Soedinennikh Shtatakh Ameriki [Russian Jews in the United States of
America] // KRE-1, p. 289-290.

[clii]S.M.SIiozberg// EM-1, p. 35.

[cliii] G.Ya. Aronson*. Vbor'be za...[lnthe Struggle for...] // KRE-1, p 210.

[cliv]S.Shvarts. Evrei vSovetskom Soyuze c nachala Vtoroy mirovoyvoyni. 1939-1965 [TheJews inthe Soviet
Union from the Start of the Second World War. 1939-1965]. New York: Amerikanskiy evreyskiy rabochiy
komitet [American Jewish Workers Committee], 1966, p. 290.

[civ] I.M. Bikerman. K samopoznaniyu evreya: Chem mi bili, c hem mi stali, chem mi dolzhni bit'. [What We
Were, What We Became, and WhatWe Should Be]. Paris, 1939, p. 48.

[clvi] K. Leytes. Pamyati M.A. Krolya [The Memoirs of M.A Krol']// Evreyskiy mir [Jewish World]: Anthology 2
(henceforth EM-2 [JW-2]). New York: Soyuz russkikh evreyev v N'yu Yorke [Union of Russian Jews in New York],
1944, p. 408-411.

[clvii] EE [JE], T13, p. 59.

[clviii] I.M. Trotskiy.Samodeyatel'nost'... [Individual Initiative.. .]// KRE-1, p. 471-474.
[clix]Yu. Gessen, T 2, p. 172.

[clx] EE [JE]*, T3, p. 335.
[clxi]Yu. Gessen, T 2, p. 170.
[clxii]Also,p.l71.

[clxiii] G.Ya. Aronson*. Russko-Evreyskaya pechat' [Russo-Jewish Press]// KRE-1, p. 562.

[clxiv] S.M. Ginzburg* // EM-1 [JW-1], p. 36.

[clxv]Yu. Gessen*, T 2, p. 173.

[clxvi] Also*, p. 174.

[clxvii] Also, p. 174-175.

[clxviii] EE [JE], T 3, p. 480.

[clxix]M.A. Aldanov// KRE-1, p. 44.

[clxx] G.Ya. Aronson*. Russko-evreyskaya pechat' [Russo-Jewish Press] // KRE-1, p. 558-561.

[clxxi] M. Krol'. Natsionalizm i assimilyatsiya vevreyskoy istorii [National ism and Assimilation in Jewish History]
//EM-1 [JW-1], p. 188-189.

[clxxii] James Parkes.The Jew and his Neighbor: a Study of the Causes of anti -Semitism. Paris: YMCA-Press,
1932, p. 41.

[clxxiii] Yu Gessen, T 2, p. 198.
[clxxiv] Also,
[clxxv] Also, p. 177.
[clxxvi] EE [JE], T13, p. 638.

[clxxvii] G.Ya. Aronson. Russko-Evreyskaya pechat' [Russo-Jewish Press]// KRE-1, p. 551.
[clxxviii] KEE[SJE], T 6, p. 117.
[clxxix] Also, p. 117-118.
[clxxx] Also, p. 118.

[clxxxi] K. Itskovich. Odessa-khlebniy gorod [Odessa— City of Bread] // Novoe russkoeslovo [The New Russian
Word], New York, 1984, 21 March, p. 6.

[clxxxii] EE [JE], T3, p. 334-335.

[clxxxiii]Also*,T13, p. 638.

[clxxxiv] G.Ya. Aronson. V bor'be za...[lnthe Struggle for...] // KRE-1, p. 207.
[clxxxv] KEE [SJE], T 6, p. 692-693.
[clxxxvi]EE, Til, p. 894.

[clxxxvii] KEE [SJE], T2, p. 510.

[clxxxviii] V.S. Mandel'. Konservativnie i razrushitel'nieelemente v evreystve [Conservative and Destructive
Elements in Jewry] // Rossiya i evrekSb. 1 [Russia and the Jews: Anthology 1 (henceforth — RiE [RandJ]) /
Otechestvennoe obedinenie russkikh evreyev za granitsey [The Patriotic Union of Russian Jews Abroad]. Paris:
YMCA-Press, 1978 [1st Publication — Berlin: Osnova, 1924], p. 195.

[clxxxix] I.M.Trotskiy. Evrei v russkoy shkole [The Jews in Russian School s]//KRE-l, p. 356.

[cxc]V.S. Mandel'// RiE [RandJ], p. 195.

[cxci] Ya. Teytel'. Izmoey zhizni...[From My Life...], p. 239.

[cxcii] See.: EE [JE], T 3, p. 335; and others.

[cxciii]Yu.Gessen, T2, p. 208.

[cxci v] EE [JE], T3, p. 335.

[cxcv]B. Orlov//VM, 1975, Nol, p. 132.

[cxcvi]Yu. Gessen, T2, p. 181.

[cxcvii]G.Ya.Aronson. V bor'be za...[lnthe Struggle for...]// KRE-1, p. 208-209.
[cxcviii]Yu. Gessen, T2, p. 198-199.
[cxcix] EE [JE], T 3, p. 336.
[cc]Yu. Gessen, T 2, p. 232-233.

[cci] S.M. Ginzburg. Nastroeniya evreyskoy molodezhi v 80-kh godakh proshlogo stoletiya.// EM-2, p. 380.

[ccii] G.Ya. Aronson. Russko-evreyskaya pechat' [Russo-Jewish Press]// KRE-1, p. 561-562.

[cciii] EE [JE], T 1, p. 932; KEE [SJE], T 1, p. 103.

[cciv] EE [JE], Tl, p. 945-950.

[ccv] Also, p. 948-950.

[ccvi]Also*,T2, p. 742.

[ccvii]Also,Tl, p. 933-936.

[ccviii] EE [JE], T 1, p. 950-951; I.S. Aksakov.Soch. [Essays].: V7 T Moscow., 1886-1887. T 3, p. 843-844.
[ccix] EE [JE], T2, p. 738.
[ccx] Also, p. 738-739.
[ccxi]Also,Tl, p. 948-949.

[ccxii] A.I. Den i kin. Put' russkogo ofitsera [The Path of a Russian Officer]. New York: Publisher-named-Chekov,
1953, p. 284.

[ccxiii] EE [JE], T13, p. 50-51.

[ccxiv]G.Ya. Aronson. Russko-evreyskaya pechet' [Russo-Jewish Press]// KRE-1, p. 558.
[ccxv] EE [JE], T12, p. 525-526.
[ccxvi]EE [JE]*, T 2, p. 736, 740.

[ccxvii] Golos [The Voice], 1881, No46, 15 (27) February, p. 1.
[ccxviii] EE [JE], T2, p. 740.
[ccxix]Also,T4, p. 246, 594.
[ccxx] G.B. Sliozberg, T 1, p. 99.

Chapter 5: After the murder of Alexander II

The murder of the Tsar- Libera tor, Alexander II, shocked the people's consciousness -
something the Narodovol'tsi intended, but that has been intentionally or unintentionally
ignored by historians with the passing of decades. The deaths of heirs or tsars of the
previous century - Aleksei Petrovich, Ivan Antonovich, Peter III, and Paul - were violent, but
that was unknown to the people. The murder of March 1st, 1881, caused a panic in minds
nationwide. For the common people, and particularly for the peasant masses it was as if the
very foundations of their lives were shaken. Again, as the Narodovol'tsi calculated, this could
not help but invite some explosion.

And an explosion did occur, but an unpredictable one: Jewish pogroms in Novorossiya and
Ukraine.

Six weeks after the regicide, the pogroms of Jewish shops, institutions, and homes "suddenly
engulfed a vast territory, with tremendous, epidemic force. "[1] "Indeed, it was rather
spontaneous. ... Local people, who, for the most different reasons desired to get even with
the Jews, posted incendiary posters and organized basic cadres of pogromists, which were
quickly joined by hundreds of volunteers, who joined without any exhortation, caught up in
the generally wild atmosphere and promise of easy money. In this there was something
spontaneous. However, ... even the crowds, fueled by alcohol, while committing theft and
violence, directed their blows in one direction only: in the direction of the Jews - the
unruliness only stopping at the thresholds of Christian homes. "[2]

The first pogrom occurred in Elizavetgrad, on 15 April. "Disorder intensified, when peasants
from the neighboring settlements arrived, in order to profit off the goods of the Jews." At
firstthe military did not act, because of uncertainty; finally "significant cavalry forces
succeeded in ending the pogrom." [3] "The arrival of fresh forces put an end to the
pogrom."[4] "There was no rape and murder in this pogrom. "[5] According to other sources:
"one Jew was killed. The pogrom was put down on 17 April by troops, who fired into the
crowd of thugs. "[6] However, "from Elizavetgrad the stirring spread to neighboring
settlements; in the majority of cases, the disorders were confined to plundering of taverns."
And after a week, a pogrom occurred in the Anan'evskiy Uezd [district] of Odessa Guberniya
[province], then in Anan'ev itself, "where it was caused by some petty bourgeois, who
spread a rumor that the Tsar was killed by Jews, and that there was an official order for the
massacre of Jews, but the authorities were hiding this. "[7] On 23 April there was a brief
pogrom in Kiev, but it was soon stopped with military forces. However, in Kiev on 26 April a
new pogrom broke out, and by the following day it had spread to the Kiev suburbs - and this
was the largest pogrom in the whole chain of them; but they ended without human
fatalities."[8] (Another tome of the same Encyclopedia reports the opposite, that "several
Jews were ki Med." [9])

After Kiev, pogroms took place again in approximately fifty settlements in the Kiev
Guberniya, during which "property of the Jews was subjected to plunder, and in isolated
cases battery occurred." At the end of the same April a pogrom took place in Konotop,
"caused mainly by workers and railroad hands, accompanied by one human fatality; in
Konotop there were instances of self-defense from the Jewish side." There was still an echo
of the Kiev Pogrom inZhmerinka, in "several settlements of Chernigov Guberniya;" at the
start of May, in the small town of Smel, where "it was suppressed with arriving troops the
next day" ("an apparel store was plundered"). With echoes in the course of May, at the start
of summer pogroms still broke out in separate areas in Ekaterinoslav and Poltava guberniyas
(Aleksandrovsk, Romni, Nezhin, Pereyaslavl, and Borisov). Insignificant disorders took place
somewhere in Melitopol Uezd. There were cases, when peasants immediately compensated
Jews for their losses. "[10]

"The pogrom movement in Kishinev, which began on 20 April, was nipped in the bud. "[11]
There were no pogroms in all of Byelorussia - not in that year, nor in the following years, [12]
although in Minsk a panic started among the Jews during rumors about pogroms in the
Southwestern Krai - on account of a completely unexpected occurrence. [13]

And next in Odessa. Only Odessa already knew Jewish pogroms in the 19th Century - in 1821,
1859, and 1871. "Those were sporadic events, caused mainly by unfriendliness toward Jews
on the part of the local Greek population,"[14] that is, on account of the commercial
competition of the Jews and Greeks; in 1871 there was a three-day pogrom of hundreds of
Jewish taverns, shops, and homes, but without human fatalities.

I.G. Orsha nskiy writes in more detail about this pogrom, and states, that Jewish property was
being intentionally destroyed: heaps of watches from the jewelers - they did not steal them,
but carried them out to the roadway and smashed them. He agrees that the "nerve center"
of the pogrom was hostility toward the Jews on the part of the Greek merchants, particularly
owing to the fact, that after the Crimean War the Odessa Jews took the grocery trade and
colonial commodities from the Greeks. But there was "a general dislike toward the Jews on
the part of the Christian population of Odessa. ... This hostility manifested far more
consciously and prominently among the intelligent and affluent class than among the
common working people." You see, however, that different peoples get along in Odessa;
"why then did only Jews arouse general dislike toward themselves, which sometimes turns
into severe hatred?" One high school teacher explained to his class: "The Jews are engaged
in incorrect economic relations with the rest of population." Orshanskiy objects that such an
explanation removes "the heavy burden of moral responsibility." He sees the same reason in
the psychological influence of Russian legislation, which singles out the Jews, namely and
only to place restrictions on them. And in the attempt of Jews to break free from restrictions,
people see "impudence, insatiableness, and grabbing."[15]

As a result, in 1881 the Odessa administration, already having experience with pogroms -
which other local authorities did not have - immediately put down disorders which were

reignited several times, and "the masses of thugs were placed in vessels and dragged away
from the shore"[16] - a highly resourceful method. (In contradiction to the pre -revolutionary,
the modern Encyclopedia writes, that this time the pogrom in Odessa continued for three
days). [17]

The pre-revolutionary Encyclopedia recognizes, that "the government considered it
necessary to decisively put down violent attempts againstthe Jews";[18] so it was the new
Minister of Interior Affairs, Count N.P. Ignatiev, (who replaced Loris-Melikov in May, 1881),
who firmly suppressed the pogroms; although it was not easy to cope with rising
disturbances of "epidemic strength" - in view of the complete unexpectedness of events,
the extremely small number of Russian police at that time (Russia's police force was then
incomparably smaller than the police forces in the West European states, much less than
those in the Soviet Union), and the rare stationing of military garrisons in those areas.
"Firearms were used for defense of the Jews against pogromists."[19] There was firing in the
crowd, and [people] were shot dead. For example, in Borisov "soldiers shot and killed several
peasants."[20] Also, in Nezhin "troops stopped a pogrom, by opening fire at the crowd of
peasant pogromists; several people were killed and wounded. "[21] In Kiev 1,400 people
were arrested. [22]

All this together indicates a highly energetic picture of enforcement. But the government
acknowledged its insufficient preparedness. An official statement said that during the Kiev
pogrom "the measures to restrain the crowds were not taken with sufficient timeliness and
energy."[23] In a report to His Majesty in June 1881 the Director of the Police Department,
V.K. Plehve, named the fact that courts martial "treated the accused extremely leniently and
in general dealt with the matter quite superficially" as "one of the reasons for the
development and insufficiently quick suppression of the disorders'" Alexander III made a
note in the report: "This is inexcusable. "[24]

But forthwith and later it did not end without accusations, that the pogroms were arranged
by the government itself-a completely unsubstantiated accusation, much less absurd, since
in April 1881 the same liberal reformer Loris Melikov headed the government, and all his
people were in power in the upper administration. After 1917, a group of researchers - S.
Dubnov, G. Krasniy-Admoni, and S. Lozinskiy -thoroughly searched for the proof in all the
opened government archives - and only found the opposite, beginning with the fact that,
Alexander III himself demanded an energetic investigation. (But to utterly ruin Tsar
Alexander Ill's reputation a nameless someone invented the malicious slander: that the Tsar
- unknown to anyone, when, and under what circumstances - said: "And I admit, that I
myself am happy, when they beat Jews!" And this was accepted and printed in emigre
liberation brochures, it went into liberal folklore, and even until now, after 100 years, it has
turned up in publications as historically reliable. [25] And even in the Short Jewish
Encyclopedia: "The authorities acted in close contact with the arrivals," [26] that is, with
outsiders. And it was 'clear' to Tolstoy in Yasnaya Polyana that it was "obvious": all matters

were in the hands of the authorities. If "they wanted one - they could bring on a pogrom; if
they didn't want one - there would be no pogrom. ")[27]

As a matter of fact, not only was there no incitement on the part of the government, but as
Gessen points out: "the rise of numerous pogrom brigades in a short time in a vast area and
the very character of their actions, eliminates the thought of the presence of a single
organizational center." [28]

And here is another contemporary, living testimony from a pretty much unexpected quarter
- from The Black Repartition's Worker's Leaflet; that is, a proclamation to the people, in
June 1881. The revolutionary leaflet thus described the picture: "Not only all the governors,
but all other officials, police, troops, priests, zemstvo [elected district councils], and
journalists - stood up for the Kulak-Jews. ..The government protects the person and property
of the Jews"; threats are announced by the governors "that the perpetrators of the riots will
be dealt with according to the full extent of the law.. .The police looked for people who were
in the crowd [of pogromists], arrested them, dragged them to the police station. ..Soldiers
and Cossacks used the rifle butt and the whip. ..they beat the people with rifles and
whips. ..some were prosecuted and locked up in jail or sent to do hard labor, and others were
thrashed with birches on the spot by the police."[29]

Next year, in the spring of 1881, "pogroms renewed but already not in the same numbers
and not in the same scale as in the previous year."[30] "The Jews of the city of Balta
experienced a particularly heavy pogrom," riots also occurred in the Baltskiy Uezd and still in
a few others. "However, according to the number of incidents, and according to their
character, the riots of 1882 were significantly inferior to the movement of 1881 - the
destruction of the property of Jews was not so frequent a phenomenon. "[31] The pre-
revolutionary Jewish Encyclopedia reports, that at the time of the pogrom in Balta, one Jew
was killed. [32]

A famous Jewish contemporary wrote: in the pogroms of the 1880s, "they robbed unlucky
Jews, and they beat them, but they did not kill them. "[33] (According to other sources, 6-7
deaths were recorded.) At the time of the 1880 - 1890s, no one remembered mass killings
and rapes. However, more than a half-century passed -and many publicists, not having the
need to delve into the ancient [official] Russian facts, but then having an extensive and
credulous audience, now began to write about massive and premeditated atrocities. For
example, we read in Max Raisin's frequently published book: that the pogroms of 1881 led
to the "rape of women, murder, and maiming of thousands of men, women, and children. It
was later revealed, that these riots were inspired and thought out by the very government,
which had incited the pogromists and hindered the Jews in their self-defense."[34]

A G.B. Sliozberg, so rationally familiar with the workings of the Russian state apparatus -
suddenly declared out-of-country in 1933, that the pogroms of 1881 originated not from
below, but from above, with Minister lgnatiev(who at that time was still not Minister -the

old man's memory failed him), and "there was no. ..doubt, that threads of the work of the
pogrom could be found in the Department of Police"[35] - thus the experienced jurist
afforded himself dangerous and uglygroundlessness.

And yes, here in a serious present-day Jewish journal - from a modern Jewish author we find
that, contrary to all the facts and without bringing in new documents: that in Odessa in 1881
a "three-day pogrom" took place; and that in the Balta pogrom there was "direct
participation of soldiers and police"; "40 Jews were killed and seriously wounded, 170 lightly
wounded. "[36] (We just read in the old Jewish Encyclopedia: in Balta one Jew was killed, and
wounded - several. But in the new Jewish Encyclopedia, after a century from the events, we
read: in Balta "soldiers joined the pogromists... Several Jews were killed, hundreds wounded,
many women were raped. "[37]) Pogroms are too savage and horrible a form of reprisal, for
one to so lightly manipulate casualty figures.

There - spattered, basted - is it necessary to begin excavations again?

The causes of those first pogroms were persistently examined and discussed by
contemporaries. As early as 1872, after the Odessa pogrom, the General -Governor of the
Southwestern Krai warned in a report, that similarevents could happen in his Krai also, for
"here the hatred and hostility toward Jews has an historical basis, and only the material
dependence of the peasants upon Jews together with the measures of the administration
currently holds back an indignant explosion of the Russian population against the Jewish
tribe." The Genera I -Governor reduced the essence of the matter to economics, as he
"reckoned and evaluated the business and manufacturing property in Jewish hands in the
Southwestern Krai, and pointed to the fact, that, being increasingly engaged in the rent of
landed estates, the Jews have re-rented and shifted this land to the peasants on very difficult
terms." And such a causation "received wide recognition in 1881 which was full of
pogroms ."[38]

In the spring of 1881, Loris-Melikov also reported to His Majesty: "The deep hatred of the
local population toward the Jews who enslave it lies at the foundation of the present
disorders, but ill-intentioned people have undoubtedly exploited this opportunity." [39]

And thus explained the newspapers of the time: "Examining the causes which provoked the
pogroms, only a few organs of the periodical press refer to the tribal and religious hatred;
the rest think that the pogrom movement arose on economic grounds; in so doing, some see
a protest in the unruly behaviors directed specially againstthe Jews, in light of their
economic dominance over the Russian population". Yet others maintained that the mass of
the people, in general squeezed economically, "looked for someone to vent their anger out
on" and the Jews fit this purpose because of their having little rights. [40] A contemporary of
these pogroms, the cited educator, V. Portugalov, also said "In the Jewish pogroms of the
1880s, I saw an expression of protest by the peasants and the urban poor against social
injustice." [41]

Ten years later, Yu. I. Gessen emphasized, that "the Jewish population of the southern
Guberniyas" in general was able to "find sources of livelihood among the Jewish capitalists,
while the local peasantry went through extremely difficult times" as it did not have enough
land, "to which the wealthy Jews contributed in part, byre-renting the landowner's lands
and raising the rental fee beyond the ability of the peas ants ."[42]

Let us not leave out still another witness, known for his impartiality and thoughtful ness,
whom no one accused of being "reactionary" or of "anti-Semitism" -Gleb Uspenskiy. At the
beginning of the 1980s, he wrote: "The Jews were beaten up, namely because they amassed
a fortune on other people's needs, other people's work, and did not make bread with their
own hands"; "under canes and lashes. ..you see, the people endured the rule of the Tatar and
the German but when the Yid began to harass the people for a ruble - they did not take
it!" [43]

But we should note that when soon after the pogroms a deputation of prominent Jews from
the capital, headed by Baron G. Gintsburg, came to Alexander III at the beginning of May
1881, His Majesty confidently estimated that "in the criminal disorders in the south of Russia,
the Jews served only as a pretext, that this business was the hand of the anarchists. "[44] And
in those same days, the brother of the Tsar, the Grand Prince Vladimir Alexandrovich,
announced to the same Gintsburg, that: "the disorders, as is now known by the government,
have their sources not exclusively agitation against the Jews, but an aspiration to the work of
sedition in general." And the General-Governor of the Southwestern Krai also reported, that
"the general excited condition of the population is the responsibility of propagandists. "[45]
And in this the authorities turned out to be well-informed. Such quick statements from them
reveal that the authorities did not waste time in the investigation. But because of the usual
misunderstanding of the Russian administration of that time, and its incomprehension of the
role of publicity, they did not report the results of the investigation to the public. Sliozberg
blames that on the central authority in that it did not even make "attempts to vindicate itself
of accusations of permitting the pogroms. "[46] (True, but after a II, it accused the
government, as we saw, of deliberate instigation and guidance of the pogroms. It is absurd
to start with proof that you are not a criminal.)

Yet not everyone wanted to believe that the incitements came from the revolutionaries.
Here a Jewish memoirist from Minsk recalls: for Jews, Alexander II was not a "Liberator" - he
did not do away with the Jewish Pale of Settlement, and although the Jews sincerely
mourned his death, they did not say a single bad word against the revolutionaries; they
spoke with respect about them, that they were driven by heroism and purity of thought. And
during the spring and summer pogroms of 1881, they did not in any way believe that the
socialists incited toward them: it was all because of the new Tsar and his government. "The
government wished for the pogroms, it had to have a scapegoat." And now, when reliable
witnesses from the South later indeed confirmed that the socialists engineered them, they
continued to believe that it was the fault of the government. [47]

However, toward the start of the 20th Century, thorough authors admitted: "In the press
there is information about the participation of separate members of the party, Narodnaya
Vol'ya [People's Will] in the pogroms; but the extent of this participation is still not clear. ...
Judging by the party organ, members of the party considered the pogroms as a sort of
revolutionary activity, suggesting that the pogroms were training the people for
revolutionary action";[48] "that the action which was easiest of all to direct against the Jews
now, could, in its further development, come down on the nobles and officials. Accordingly,
proclamations calling foran attack on the Jews were prepared." [49] Today, it is only
superficially talked about, like something generally known: "the active propaganda of the
Narodniks (both members of Narodnaya Vol'ya and the Black Repartition was prepared to
stir rebellion to any fertile soil, including anti-Semitism. "[50]

From emigration, Tkachev, irrepressible predecessor of Lenin in conspiratorial tactics,
welcomed the broadening pogrom movement.

Indeed, the Narodovol'tsi (and the weaker Chemoperedel'tsi [members of Black Repartition)
could not wait much longer after the murder of the Tsar which did not cause instantaneous
mass revolution which had been predicted and expected by them. With such a state of
general bewilderment of minds after the murder of the Tsar- Libera tor, only a slight push was
needed for the reeling minds to re-incline into any direction.

In that generally unenlightened time, that re-inclination could probably have happened in
different ways. (For example, there was then such a popular conception, that the Tsarwas
killed by nobles, in revenge for the liberation of the peasants.) In Ukraine, anti-Jewish
motives existed. Still, it is possible the first movements of spring 1881 anticipated the plot of
the Narodovol'tsi - but right then and there they suggested which way the wind would blow:
it went against the Jews - never lose touch with the people! A movement from the heart of
the masses - Of course! Why not use it? Beat the Jews, and later we will get to the
landowners! And now the unsuccessful pogroms in Odessa and Ekaterinoslavwere most
likely exaggerated by the Narodniks. And the movement of the pogromists along the
railroads, and participation of the railroad workers in the pogroms - everything points to the
instigation of pogroms by easily mobile agitators, especially with that particularly inciting
rumor that "they are hiding the order of the Tsar," namely to beat the Jews for the murder
of his father. (The public prosecutor of the Odessa Judicial Bureau thus emphasized, "that, in
perpetrating the Jewish pogroms, the people were completely convinced of the legality of
their actions, firmly believing in the existence of a Tsar's decree, allowing and even
authorizing the destruction of Jewish property." [51] And according to Gessen, "the
realization that had taken root in the people, that the Jews stood outside of the law, and
that the authorities defending the Jews could not come out against the people"[52] - had
now taken effect. The Narodovol'tsi wanted to use this imaginary notion.)

A few such revolutionary leaflets are preserved for history. Such a leaflet from 30 August
1881 is signed by the Executive Committee of the Narodnaya Vol'ya and reads straight away

in Ukrainian: "Who seized the land, forests, and taverns? - The Yid - From whom, muzhik
[peasant], do you have to askfor access to your land, attimes hiding tears?. ..From Yids. -
Wherever you look, wherever you ask- the Yids are everywhere. The Yid insults people and
cheats them; drinks their blood". ..and it concludes with the appeal: "Honest working people!
Free yourselves!. .."[53] And later, in the newspaper, Narodnaya Vol'ya, No. 6: "All attention
of the defending people is now concentrated, hastily and passionately, on the merchants,
tavern keepers, and moneylenders; in a word, on the Jews, on this local "bourgeoisie," who
avariciously rob working people like nowhere else." And after, in a forward to a leaflet of the
Narodnaya Vol'ya (already in 1883), some "corrections": "the pogroms began as a
nationwide movement, 'but not against the Jews as Jews, but against Yids; that is, exploiter
peoples. "'[54] And in the said leaflet, Zerno, the Chemoperedel'tsi: "The working people
cannot withstand the Jewish robbery anymore. Wherever one goes, almost everywhere he
runs into the Jew-Kulak. The Jew owns the taverns and pubs; the Jew rents land from the
landowners, and then re-rents it at three times higher to the peasant; he buys the wholesale
yields of crop and engages in usury, and in the process charges such interest rates, that the
people outright call them "Yiddish [rates]". .."This is our blood!" said the peasants to the
police officials, who came to seize the Jewish property back from them." But the same
"correction" is in Zerno: "...and far from all among the Jews are wealthy.. .not all of them are
kulaks. ..Discard with the hostility toward differing peoples and differing faiths" - and unite
with them "against the common enemy": the Tsar, the police, the landowners, and the
capitalists. [55]

However these "corrections" already came late. Such leaflets were later reproduced in
Elizavetgrad and other cities of the South; and in the "South Russian Worker's Soviet" in Kiev,
where the pogroms were already over, the Narodniks tried to stirthem up again in 1883,
hoping to renew, and through them - to spread the Russian-wide revolution.

Of course, the pogrom wave in the South was extensively covered in the contemporary press
in the capital. In the "reactionary" Moskovskiye Vedomosti, M.N. Katkov, who always
defended the Jews, branded the pogroms as originating with "malicious intriguers," "who
intentionally darkened the popular consciousness, forcing people to solve the Jewish
Question, albeit not by a path of thorough study, but with the help of "raised fists. "[56]

The articles by prominent writers stand out. I.S. Aksakov, a steadfast opponent of complete
civil liberty for the Jews, attempted to warn the government "against too daring steps" on
this path, as early as the end of the 1850s. When a law came out allowing Jews with higher
degrees to be employed in the administration, he objected (1862) saying that the Jews are
"a bunch of people, who completely reject Christian teachings, the Christian ideal and code
of morality (and, therefore, the entire foundation of Russian society), and practice a hostile
and antagonistic faith." He was against political emancipation of the Jews, though he did not
reject their equalization in purely civil rights, in order that the Jewish people could be
provided complete freedom in daily life, self-management, development, enlightenment,

commerce, and even allowing them to reside in all of Russia." In 1867 he wrote, that
economically speaking "we should talk not about emancipation for Jews, but rather about
the emancipation of Russians from Jews." He noted the blank indifference of the liberal
press to the conditions of peasant's life and their needs. And now Aksakov explained the
wave of pogroms in 1881 as a manifestation of the popular anger against "Jewish yoke over
the Russian local people"; that's why during the pogroms, there was "an absence of theft,"
only the destruction of property and "a kind of simple-hearted conviction in the justness of
their actions"; and he repeated, that it was worth putting the question "not about Jews
enjoying equal rights with Christians, but about the equal rights of Christians with Jews,
about abolishing factual inequality of the Russian population in the face of the Jews. "[57]

On the other hand, an article by M.E. Saltykov-Shchedrin was full of indignation: "The history
has never drawn on its pages a question more difficult, more devoid of humanity, and more
tortuous, than the Jewish Question. ..There is not a more inhumane and mad legend than
that coming out from the dark ravines of the distant past.. .carrying the mark of disgrace,
alienation, and hatred. ..Whatever the Jew undertakes, he always remains stigmatized."[58]
Shchedrin did not deny, "that a significant contingent of moneylenders and exploiters of
various kinds are enlisted from the Jews," but he asked, can we really place blame on the
whole Jewish tribe, on account of one type?[59]

Examining the whole discussion of that time, a present-day Jewish author writes: "the liberal,
and conditionally speaking, progressive press was defending the thugs. "[60] And the pre-
revolutionary Jewish Encyclopedia comes to a similarconclusion: "Yet in the progressive
circles, sympathies toward the woes of the Jewish people were not displayed sufficiently
...they looked at this catastrophe from the viewpoint of the aggressor, presenting him as
destitute peasant, and completely ignoring the moral sufferings and material situation of the
mobbed Jewish people." And even the radical Patriotic Notes evaluated it thus: the people
rose up against the Jews because "they took upon themselves the role of pioneers of
Capitalism, because they live according to the new truth and confidently draw their own
comfortable prosperity from that new source at the expense of the surrounding community,"
and therefore, "it was necessary that 'the people are protected from the Jew, and the Jew
from the people', and for this the condition of the peasant needs to be improved. "[61]

In A Letter from a Christian on the Jewish Question, published in the Jewish magazine
Rassvet, D. Mordovtsev, a writer sympathetic to the Jews, pessimistically urged the Jews "to
emigrate to Palestine and America, seeing only in this a solution to the Jewish Question in
Russia."[62]

Jewish social-political journalism and the memoirs of this period expressed grievance
because the printed publications against the Jews, both from the right and from the
revolutionary left, followed immediately after the pogroms. Soon (and all the more
energetically because of the pogroms) the government would strengthen restrictive
measures against the Jews. It is necessary to take note of and understand this insult.

It is necessary to thoroughly examine the position of the government. The general solutions
to the problem were being sought in discussions in government and administrative spheres.
In a report to His Majesty, N.P. Ignatiev, the new Minister of Internal Affairs, outlined the
scope of the problem for the entire previous reign: "Recognizing the harm to the Christian
population from the Jewish economic activity, their tribal exclusivity and religious fanaticism,
in the last 20 years the government has tried to blend the Jews with the rest of the
population using a whole row of initiatives, and has almost made the Jews equal in rights
with the native inhabitants." However, the present anti-Jewish movement "incontrovertibly
proves, that despite all the efforts of the government, the relations between the Jews and
the native population of these regions remain abnormal as in the past," because of the
economic issues: afterthe easing of civil restrictions, the Jews have not only seized
commerce and trade, but they have acquired significant landed property. "Moreover,
because of their cohesion and solidarity, they have, with few exceptions, directed all their
efforts not toward the increase of the productive strength of the state, but primarily toward
the exploitation of the poorest classes of the surrounding population." And now, after we
have crushed the disorders and defended the Jews from violence, "it seems 'just and urgent
to adopt no less energetic measures for the elimination of these abnormal
conditions. ..between the native inhabitants and the Jews, and to protect the population
from that harmful activity of the Jews. "'[63]

And in accordance with that, in November 1881, the governmental commissions, comprised
of "representatives of all social strata and groups (including Jewish), were established in 15
guberniyas of the Jewish Pale of Settlement, and also in Kharkov Guberniya.[64] The
commissions ought to examine the Jewish Question and propose their ideas on its
resolution."[65] It was expected that the commissions will provide answers on many factual
questions, such as: "In general, which aspects of Jewish economic activity are most harmful
for the way of life of the native population in the region?" Which difficulties hinder the
enforcement of laws regulating the purchase and rental of land, trade in spirits, and usury by
Jews? Which changes are necessary to eliminate evasion of these laws by Jews? "Which
legislative and administrative measures in general are necessary to negate the harmful
influence of the Jews" in various kinds of economic activity?[66] The liberal "Palenskaya"
inter-ministerial "High Commission" established two years laterfor the revision of laws on
the Jews, noted that "the harm from the Jews, their bad qualities, and traits" were
somewhat recognized a priori in the program that was given to the provincial
commissions. [67]

Yet many administrators in those commissions were pretty much liberal as they were
brought up in the stormy epoch of Tsar Alexander ll's reforms, and moreover, public
delegates participated also. And Ignatiev's ministry received rather inconsistent answers.
Several commissions were in favor of abolishing the Jewish Pale of Settlement. "Individual
members [of the commissions] -and they were not few" - declared that the only just
solution to the Jewish Question was the general repeal of all restrictions. [68] On the other

hand, the Vilnius Commission stated that "because of mistakenly understood notion of
universal human equality wrongly applied to Judaism to the detriment of the native people,
the Jews managed to "seize economic supremacy"; that the Jewish law permits [them] "to
profit from any weakness and gullibility of gentile." "Let the Jews renounce their seclusion
and isolation, let them reveal the secrets of their social organization allowing light where
only darkness appeared to outsiders; and only then can one think about opening new
spheres of activity to the Jews, without fear that Jews wish to use the benefits of the nation,
[while] not being members of the nation, and not taking upon themselves a share of the
national burden. "[69]

"Regarding residence in the villages and hamlets, the commissions found it necessary to
restrict the rights of the Jews": to forbid them to live there altogether or to make it
conditional upon the agreement of the village communities. Some commissions
recommended completely depriving the Jews of the right to possess real estate outside of
the cities and small towns, and others proposed establishing restrictions. The commissions
showed the most unanimity in prohibiting any Jewish monopoly on alcohol sales in villages.
The Ministry gathered the opinions of the governors, and "with rare exceptions, comments
from the regional authorities were not favorable to the Jews": to protect the Christian
population "from so haughty a tribe as the Jews"; "one can never expect the Jewish tribe to
dedicate its talents. ..to the benefit of the homeland"; "Talmudic morals do not place any
obstacles before the Jews if it is a question of making money at the expense of someone
outside of the tribe." Yet the Kharkov Genera I -Governor did not consider it possible to take
restrictive measures against the whole Jewish population, "without distinguishing the lawful
from the guilty"; he proposed to "expand the right of movement for Jews and spread
enlightenment among them."[70]

That same autumn, by Ignatiev's initiative, a special "Committee on the Jews" was
established (the ninth by count already, with three permanent members, two of them
professors), with the task of analyzing the materials of the provincial commissions and in
order to draft a legislative bill. [71] (The previous "Commission for the Organization of the
Life of the Jews" - that is, the eighth committee on Jews, which existed since 1872 - was
soon abolished, "due to mismatch between its purpose and the present state of the Jewish
Question.") The new Committee proceeded with the conviction that the goal of integrating
the Jews with the rest of the population, toward which the government had striven for the
last 25 years, had turned out to be unattainable. [72] Therefore, "the difficulty of resolving
the complicated Jewish Question compels [us] to turn for the instruction to the old times,
when various novelties did not yet penetrate neither ours, nor foreign legislations, and did
not bring with them the regrettable consequences, which usually appear upon adoption of
new things that are contrary to the national spirit of the country." From time immemorial
the Jews were considered aliens, and should be considered as such. [73]

Gessen comments: "the reactionary could not go further". And if you were so concerned
about the national foundations then why you didn't worry about genuine emancipation of
the peasantry during the past 20 years?

And it was also true that Tsar Alexander ll's emancipation of the peasants proceeded in a
confused, unwholesome and corrupt environment.

However: "in government circles there were still people, who did not consider it possible, in
general, to change the policy of the preceding reign" [74] - and they were in important posts
and strong. And some ministers opposed Ignatiev's proposals. Seeing resistance, he divided
the proposed measures into fundamental (for which passing in the regular way required
moving through the government and the State Council) and provisional, which could by law
be adopted through an accelerated and simplified process. "To convince the rural population
that the government protects them from the exploitation by Jews, the permanent residence
of Jews outside of their towns and shtetls (and the "government was powerless to protect
them from pogroms in the scattered villages"), and buying and renting real estate there, and
also trading in spirits was prohibited. And regarding the Jews already living there: it granted
to the rural communities the right "to evict the Jews from the villages, based upon a verdict
of the village meeting." But other ministers - particularly the Minister of Finance, N. Kh.
Bunge, and the Minister of Justice, D.N. Nabokov, did not let Ignatiev implement these
measures: they rejected the bill, claiming that it was impossible to adopt such extensive
prohibitive measures, "without debating them within the usual legislative process."[75]

So much for the boundless and malicious arbitrariness of the Russian autocracy.

Ignatiev's fundamental measures did not pass, and the provisional ones passed only in a
greatly truncated form. Rejected were the provisions to evict the Jews already living in the
villages, to forbid their trade in alcohol or their renting and buying land in villages. And only
because of the fear that the pogroms might happen again around Easter of 1882, a
temporary measure (until passing of comprehensive legislation about the Jews) was passed
which prohibited the Jews again, henceforth to take residence and enter into ownership, or
make use of real estate property outside of their towns and shtetls (that is, in the villages),
and also forbade them "to trade on Sundays and Christian holidays. "[76] Concerning the
Jewish ownership of local real estate, the government acted "to suspend temporarily the
completion of sales and purchase agreements and loans in the name of the Jews. ..the
notarization. ..of real estate rental agreements ... and the proxy management and disposal of
property by them". [77] This mere relic of Ignatiev's proposed measures was approved on 3
May 1882, under title of Temporary Regulations (known as the May Regulations). And
Ignatiev himself went into retirement after a month and his "Committee on the Jews"
ceased its brief existence, and a new Minister of Internal Affairs, Count D.A. Tolstoy, issued a
stern directive against possible new pogroms, placing full responsibility on the provincial
authorities for the timely prevention of disorders. [78]

Thus, according to the Temporary Regulations of 1882, the Jews who had settled in rural
regions before the 3rd of May, were not evicted; their economic activity there was
essentially unrestricted. Moreover, these regulations only applied to the "guberniyas of
permanent Jewish settlement," not to the guberniyas of the Russian interior. And these
restrictions did not extend to doctors, attorneys, and engineers - i.e., individuals with "the
right of universal residence according to educational requirement." These restrictions also
did not affect any "existing Jewish colonies engaged in agriculture"; and there was still a
considerable (and later growing) list of rural settlements, according to which, "in exception"
to the Temporary Regulations, Jews were permitted to settle. [79]

After issuance of the "Regulations," inquiries began flowing from the regions and Senate
explanations were issued in response. For example: that "journeys through rural regions,
temporary stops and even temporary stays of individuals without the right of permanent
residence are not prohibited by the Law of 3 May 1882"; that "only the rent of real estates
and agrarian lands is prohibited, while rent of all other types of real estate property, such as
distillation plants, ... buildings for trade and industry, and living quarters is not prohibited."
Also, "the Senate deems permissible the notarization of lumbering agreements with the
Jews, even if the clearing of a forest was scheduled for a prolonged period, and even if the
buyer of the forest was allowed use of the underbrush land"; and finally, that violations of
the Law of 3rd May would not be subjected to criminal prosecution. [80]

It is necessary to recognize these Senate clarifications as mitigating, and in many respects,
good-natured; "in the 1880s the Senate wrestled with ... the arbitrary interpretation of the
laws. "[81] However, the regulations forbidding the Jews to settle "outside the towns and
shtetls" and/or to own "real estate"... "extremely restricted alcohol distillation business by
Jews," as "Jewish participation in distillation before the 3rd May Regulations was very
significant."[82]

It was exactly this measure to restrict the Jews in the rural wine trade (first proposed as early
as 1804) that stirred universal indignation at the "extraordinary severity" "of the May
Regulations," even though it was only implemented, and incompletely at that, in 1882. The
government stood before a difficult choice: to expand the wine industry in the face of
peasant proneness [to drunkeness] and thus to deepen the peasant poverty, or to restrict
the free growth of this trade by letting the Jews already living in the villages to remain while
stopping others from coming. And that choice - restriction - was deemed cruel.

Yet how many Jews lived in rural regions in 1882? We have already come across post-
revolutionary estimates from the state archives: one third of the entire Jewish population of
"the Pale" lived in villages, another third lived in shtetls, 29% lived in mid-size cities, and 5%
in the major cities. [83] So the Regulations now prevented the "village" third from further
growth?

Today these May Regulations are portrayed as a decisive and irrevocably repressive
boundary of Russian history. A Jewish author writes: this was the first push toward
emigration! - first "internal" migration, then massive overseas migration. [84] -The first
cause of Jewish emigration was the "Ignatiev Temporary Regulations, which violently threw
around one million Jews out of the hamlets and villages, and into the towns and shtetls of
the Jewish Pale."[85]

Wait a second, how did they throw the Jews out and an entire million at that? Didn't they
apparently only prevent new arrivals? No, no! It was already picked up and sent rolling: that
from 1882 the Jews were not only forbidden to live in the villages everywhere, but in all the
cities, too, except in the 13 guberniyas; that they were moved back to the shtetls of "the
Pale" -that is why the mass emigration of Jews from Russia began![86]

Well, set the record straight. The first time the idea about Jewish emigration from Russia to
America voiced was as early as in 1869 at the Conference of the Alliance (of the World
Jewish Union) - with the thought that the first who settled there with the help of the
Alliance and local Jews "would become a magnet for their Russian co-religionists."[87]
Moreover, "the beginning of the emigration [of Jews from Russia] dates backtothe mid-
19th Century and gains significant momentum... after the pogroms of 1881. But only since
the mid-1890s does emigration become a major phenomenon of Jewish economic life,
assuming a massive scale" [88] - note that it says economic life, not political life.

From a global viewpoint Jewish immigration into the United States in the 19th Century was
part of an enormous century-long and worldwide historical process. There were three
successive waves of Jewish emigration to America: firstthe Spanish-Portuguese (Sephardic)
wave, then the German wave (from Germany and Austria -Hungary), and only then from
Eastern Europe and Russia (Ashkenazik).[89] For reasons not addressed here, a major
historical movement of Jewish emigration to the U.S. took place in the 19th Century, and not
only from Russia. In light of the very lengthy Jewish history, it is difficult to overestimate the
significance of this emigration.

And from the Russian Empire "a river of Jewish emigration went from all the guberniyas that
made up the Jewish Pale of Settlement; but Poland, Lithuania, and Byelorussia gave the
greatest number of emigrants";[90] meaning they did not come from Ukraine, which was
just experiencing the pogroms. The reason for this was this emigration was the same
throughout - overcrowding, which created inter-Jewish economic competition. Moreover,
relying on Russian state statistics, V.Tel'nikov turns our attention to the lasttwo decades of
the 19th Century; just after the pogroms of 1881 - 1882, comparing the resettlement of
Jews from the Western Krai, where there were no pogroms, to the Southwest, where they
were. The latter was numerically not less and was possibly more than the Jewish departure
out of Russia. [91] In addition, in 1880, according to official data, 34,000 Jews lived in the
internal guberniyas, while seventeen years later (according to the census of 1897) there
were already 315,000 - a nine-fold increase. [92]

Of course, the pogroms of 1881 - 1882 caused a shock but was it really a shock for the
whole of Ukraine? For example, Sliozberg writes: "The 1881 pogroms did not alarm the Jews
in Poltava, and soon they forgot about them." In the 1880s in Poltava "the Jewish youth did
not know about the existence of the Jewish Question, and in general, did not feel isolated
from the Russian youth." [93] The pogroms of 1881 -82, in their complete suddenness, could
have seemed unrepeatable, and the unchanging Jewish economic pull was prevailing: go
settle hither, where less Jews live.

But undoubtedly and inarguably, a decisive turn of progressive and educated Jewry away
from the hopes of a complete integration with the nation of "Russia" and the Russian
population began in 1881. G. Aronson even concluded hastily, that "the 1871 Odessa
Pogrom" "shattered the illusions of assimilation."[94] No, it wasn't that way yet! But if, for
example, we follow the biographies of prominent and educated Russian Jews, then around
1881 - 1882 we will note in many of them a drastic change in their attitudes toward Russia
and about possibilities of complete assimilation. By then it was already clear and not
contested that the pogrom wave was indubitably spontaneous without any evidence for the
complicity of the authorities. On the contrary, the involvement of the revolutionary
narodniks was proven. However, the Jews did not forgive the Russian Government for these
pogroms - and never have since. And although the pogroms originated mainly with the
Ukrainian population, the Russians have not been forgiven and the pogroms have always
been tied with the name of Russia.

"The pogroms of the 1880s ... sobered many [of the advocates] of assimilation" (but not all:
the idea of assimilation still remained alive). And here, other Jewish publicists moved to the
other extreme: in general it was impossible for Jews to live among other peoples, [for] they
will always be looked upon as alien. And the "Palestinian Movement... began. ..'to grow
quickly."'[95]

It was under the influence of the 1881 pogroms that the Odessa doctor, Lev Pinsker,
published his brochure, Auto-Emancipation. The Appeal of a Russian Jew to his Fellow
Tribesmen (in Berlin in 1882, and anonymously). "It made a huge impression on Russian and
West European Jewry." It was an appeal about the ineradicable foreignness of Jews in eyes
of surrounding peoples. [96] We will discuss this further in Chapter 7.

P. Aksel'rod claims that it was then that radical Jewish youths discovered that Russian
society would not accept them as their own and thus they began to depart from the
revolutionary movement. However, this assertion appears to be too far-fetched. In the
revolutionary circles, except the Narodnaya Vol'ya, they did always thnik of the Jews as their
own.

However, despite the cooling of attitudes of the Jewish intelligentsia toward assimilation,
the government, as a result of inertia from Alexander ll's reign, for a while maintained a
sympathetic attitude toward the Jewish problem and did not yet fully replace it by a harshly-

restrictive approach. After the year-long ministerial activities of Count Ignatiev, who
experienced such persistent opposition on the Jewish Question from liberal forces in the
upper governmental spheres, an Imperial "High Commission for Revision of the Active Laws
about the Jews in the Empire" was established in the beginning of 1883 - or as it was named
for its chairman, Count Palen- "The Palenskaya Commission" (so that by then, it became the
tenth such 'Jewish Committee'). It consisted of fifteen to twenty individuals from the upper
administration, members of ministerial councils, department directors (some were members
of great families, such as Bestuzhev-Ryumin, Golytsin, and Speranskiy), and it also included
seven "Jewish experts" - influential financiers, including Baron Goratsiy Gintsburg and
Samuil Polyakov, and prominent public figures, such as Ya. Gal'pern, physiologist and
publicist N. Bakst ("it is highly likely that the favorable attitude of the majority of the
members of the Commission toward resolution of the Jewish Question was caused, to
certain degree, by the influence" of Bakst), and Rabbi A. Drabkin.[97] In large part, it was
these Jewish experts who prepared the materials for the Commission's consideration.

The majority of the Palenskaya Commission expressed the conviction, that "the final goal of
legislation concerning the Jews [should be] nothing other than its abolition," that "there is
only one outcome and only one path: the path of liberation and unification of the Jews with
the whole population, under the protection of the same laws. "[98] (Indeed, rarely in Russian
legislation did such complicated and contradictory laws pile up as the laws about Jews that
accumulated over the decades: 626 statutes by 1885! And they were still added later and in
the Senate they constantly researched and interpreted their wording...). And even if the Jews
did not perform their duties as citizens in equal measure with others, nevertheless it was
impossible to "deprive the Jew of those fundamentals, on which his existence was based -
his equal rights as a subject." Agreeing "that several aspects of internal Jewish life require
reforming and that certain Jewish activities constituted exploitation of the surrounding
population," the majority of the Commission condemned the system of "repressive and
exclusionary measures." The Commission set as the legislative goal "to equalize the rights of
Jews, with those of all other subjects," although it recommended "the utmost caution and
gradualness" with this. [99]

Practically, however, the Commission only succeeded in carrying out a partial mitigation of
the restrictive laws. Its greatest efforts were directed of the Temporary Regulations of 1882,
particularly in regard to the renting of land by Jews. The Commission made the argument as
if in the defense of the landowners, not the Jews: prohibiting Jews to rent manorial lands not
only impedes the development of agriculture, but also leads to a situation when certain
types of agriculture remain incomplete idleness in the Western Krai - to the loss of the
landowners as there is nobody to whom they could lease them. However, the Minister of
Interior Affairs, D.A.Tolstoy, agreed with the minority of the Commission: the prohibition
against new land-leasing transactions would not be repealed. [100]

The Palenskaya Commission lasted for five years, until 1888, and in its work the liberal
majority always clashed with the conservative minority. From the beginning, "Count Tolstoy
certainly had no intention to revise the laws to increase the repressive measures," and the 5-
year existence of the Palenskaya Commission confirms this. At that moment "His Majesty
[also] did not wish to influence the decisions of his government on the matter of the
increase of repressions against Jews." Ascending to the throne at such a dramatic moment,
Alexander III did not hasten either to replace liberal officials, norto choose a harsh political
course: for long time he carefully examined things. "In the course of the entire reign of
Alexander III, the question about a general revision of the legislation about the Jews
remained open."[101] But by 1886-87, His Majesty's view already leaned toward hardening
of the partial restrictions on the Jews and so the work of the Commission did not produce
any visible result.

One of the first motivations for stricter control or more constraint on the Jews than during
his father's reign was the constant shortfall of Jewish conscripts for military service; it was
particularly noticeable when compared to conscription of Christians. According to the
Charter of 1874, which abolished recruiting, compulsory military service was now laid on all
citizens, without any difference in social standing, but with the stipulation that those unfit
for service would be replaced: Christians with Christians, and Jews with Jews. In the case of
Jews there were difficulties in implementation of that rule as there were both
straightforward emigration of conscripts and their evasion which all benefited from great
confusion and negligence in the official records on Jewish population, in the keeping of vital
statistics, inthe reliability of information about the family situation and exact place of
residence of conscripts. (The tradition of all these uncertainties stretched back to the times
of the Qahals (a theocratic organizational structure that originated in ancient Israelite
society), and was consciously maintained for easing the tax burden.) "In 1883 and 1884,
there were many occasions when Jewish recruits, contrary to the law, were arrested simply
upon suspicion that they might disappear."[102] (This method was first applied to Christian
recruits, but sporadically). In some places they began to demand photographs from the
Jewish recruits - a very unusual requirement for that time. And in 1886 a "highly constraining"
law was issued, "about several measures for providing for regular fulfillment of military
conscription by Jews," which established a "300-ruble fine from the relatives of each Jew
who evaded military call-up."[103] "From 1887 they stopped allowing Jews to apply for the
examination for officer rank [educated soldiers had privileges in choosing military specialty
in the course of service]. "[104] (During the reign of Alexander II, the Jews could serve in the
officers' ranks.) But officer positions in military medicine always remained open to Jews.

Yet if we consider that in the same period up to 20 million other "aliens" of the Empire were
completely freed from compulsory military service, then wouldn't it be better to free the
Jews of it altogether, thus offsetting their other constraints with such a privilege? ... Orwas it
the legacy of the idea of Nicholas I continuing here - to graft the Jews into Russian society
through military service? To occupy the idle?"

At the same time, Jews on the whole flocked into institutions of learning. From 1876 to 1883,
the number of Jews in gymnasiums and gymnasium preparatory schools almost doubled,
and from 1878 to 1886 - for an 8-year period - the number of Jewish students in the
universities increased six times and reached 14.5%. [105] By the end of the reign of
Alexander II they were receiving alarming complaints from the regional authorities about
this. Thus, in 1878 the Governor of the Minsk Guberniya reported, "that being wealthier, the
Jews can bring up their children better than the Russians; that the material condition of the
Jewish pupils is better than that of Christians, and therefore in order that the Jewish element
does not overwhelm the remaining population, it is necessary to introduce a quota system
for the admission of Jews into secondary schools. "[106] Next, after disturbances in several
southern gymnasiums in 1880, the Trustee of the Odessa School District publicly came out
with a similar idea. And in 1883 and 1885 two successive Novorossiysk (Odessa) General -
Governors stated that an "over-filling of learning institutions with Jews" was taking place
there, and it is either necessary "to limit the number of Jews in the gymnasiums and
gymnasium preparatory schools" to 15% "of the general number of pupils," or "to a fairer
norm, equal to the proportion of the Jewish population to the whole." [107] (By 1881, Jews
made up 75% of the general number of pupils in several gymnasiums of the Odessa
District.[108]) In 1886, a report was made by the Governor of Kharkov Guberniya,
"complaining about the influx of Jews to the common schools. "[109]

In all these instances, the ministers did not deem it possible to adopt general restrictive
solutions, and only directed the reports for consideration to the Palenskaya Commission,
where they did not receive support.

From the 1870s students become primary participants in the revolutionary excitement. After
the assassination of Alexander II, the general intention to put down the revolutionary
movement could not avoid student "revolutionary nests" (and the senior classes of the
gymnasiums were already supplying them). Within the government there arose the alarming
connection that together with the increase of Jews among the students, the participation of
students in the revolutionary movement noticeably increased. Among the higher institutions
of learning, the Medical-Surgical Academy (laterthe Military-Medical Academy) was
particularly revolutionized. Jews were very eagerto enter it and the names of Jewish
students of this academy began already appearing in the court trials of the 1870s.

And so the first special restrictive measure of 1882 restricted Jewish admissions to the
Military-Medical Academy to an upper limit of 5%.

In 1883, a similarorder followed with respect to the Mining Institute; and in 1884 a similar
quota was established at the Institute of Communications. [110] In 1885, the admission of
Jews to the Kharkov Technological Institute was limited to 10%, and in 1886 their admission
to the Kharkov Veterinary Institute was completely discontinued, since "the city of Kharkov
was always a center of political agitation, and the residence of Jews there in more or less
significant numbers is generally undesirable and even dangerous."[lll]

Thus, they thought to weaken the crescendo of revolutionary waves.
Sources:

[I] Evreyskaya Entsiklopediya (dalee- EE). [The Jewish Encyclopedia (from here - JE)]. V 16T. Sankt-Peterburg.:
Obshchestvodlya Nauchnikh Evreyskikh Izdaniy i Izdatel'stvo Brokgauz-Efron, 1906-1913. T. 12, s. 611. Society
for Scientific Jewish Publicationsand Publisher Brokgauz-Efron.

[2]Yu. Gessen. Istoriya evreyskogo naroda v Rossii (dalee- Yu. Gessen): V2 T. L, 1925-1927. T2V s. 215-216.
History of the Jewish People of Russia (from here - Yu. Gessen).

[3] Ibid. Pages 216-217.

[4] EE, T 12, page 612.

[5] L. Prays man [Priceman]. Pogromi i samooborona. [Pogroms and Self-defense] //"22": Obshchestvenno-

pol iticheskiy i I iteraturniy zhurnal evreyskoy intel ligentsii izSSSR v Izraile [Public -Political and Literary Journal of

the Jewish Intelligentsia from the USSR in Israel]. Tel -Aviv, 1986/87, No51, p. 174.

[6] Kratkaya Evreyskaya Entsiklopediya (dale - KEE) [The Short Jewish Encyclopedia (from here - SJE)]: [V10 T.]
Jerusalem, 1976-2001. T 6, p. 562.

[7] EE [JE], T 12, p. 612.

[8] KEE [SJE], T 4, p.256.

[9] lbid.T6, p. 562.

[10] EE [JE], T 12, p 612-613.

[II] Ibid., p. 612.

[12] KEE [SJE], T 1, p. 325.

[13] S. Ginzburg. Nastroeniya evreyskoy molodezhi v 80-kh godakh proshlogo stoletiya. [The attitudes of Jewish
Youth in the 80s Years of the Previous Century] // Evreyskiy mir [Jewish World]: Sb 2 [Anthology 2] (dalee - EM-
2) [from here - JW-2]. New York: Soyuz russkikh evreyev v N'yu Yorke [Union of Russian Jews in New York],
1944, p. 383.

[14] EE [EJ], T 12, p 611.

[15] I. Orshanskiy. Evrei v Rossii :Ocherki i issledovaniya [The Jews in Russi a: Essays and Research]. Vip. 1. Sankt-
Peterburg, 1872, p 212-222.

[16] EE [EJ] T12„ p.613.

[17] KEE [SJE], T 6, p. 562.

[18] EE [JE] Tl, p. 826.

[19] Yu. Gessen, T 12, p. 222.

[20] EE [JE], T 12, p. 613.

[21] KEE [SJE], T 6, p 562-563.

[22] S.M. Dubnov. Noveyshaya lstoriya:Otfrantsuzkoy revolutsii 1789 goda do mirovoyvoyni 1914goda [A
New Hi story: from the French Revolution of 1789 to the Fi rst World War of 1914]: V3 T. Berlin: Grani, 1923. T3
(1881-1914), p. 107.

[23] EE [JE], T6, p. 612.

[24] R. Kantor*. Aleksandr III oevreyskikh pogromakh 1881-1883 gg. [Aleksandr III on the Jewish Pogroms,
1881-1883]//Evreyskaya letopis' [The Jewish Chronicle]: Sb. [Anthology] 1. M.; Pg.: Paduga, 1923, p. 154.

[25] A. L'vov // Novaya gazeta [New Gazette], New York, 1981, No70, 5-11 September, p. 26.

[26] KEE [SJE], T 6, p. 563.

[27] Mezhdunarodnaya evreyskaya gazeta [International Jewish Gazette], 1992, March, No6 (70), p. 7.
[28] Yu. Gessen,T 2, p. 215.

[29] Zerno: Rabochiylistok[TheTruth, (Grain of)]: Worker's Leaflet, June 1881, No3 //Istoriko-Revolyutsioniy
Sbornik(dalee-IPC) [Historical-Revolutionary Anthology (from here - HRA)] / Under the Editorship of V.I.
Nevskiy:V3T.M.; L: GIZ, 1924-1926. T2, p. 360-361.

[30] Yu. Gessen,T 2, p. 217.

[31] EE [JE], T 12, p. 614.

[32] Ibid.T 3, p. 723.

[33] M. Krol'. Kishinevskiy pogrom 1903 goda i Kishinevskiy pogromniy protsess [The Kishinev Pogrom of 1903
andthe Kishinev Pogrom Process] // EM-2, p. 370.

[34] Max Raisin. A History of the Jews in Modern Times. 2nd ed., New York: Hebrew Publishing Company, 1923,
p. 163.

[35] G.B. Sliozberg. Del a minuvshikh dney: Zapiski russkogo evreya [Things of Days Bygone: Notes of a Russian
Jew]: V 3T. Paris, 1933-1934. Tl, p. 118; T 3, p.53.

[36] L. Prays man// "22," 1986, No51, p. 175.

[37] KEE [SJE] T6, p. 562-563.

[38] Yu. Gessen. T 2, p. 216, 220.

[39] R. Kantor*// Evreyskaya letopis' [The Jewish Chonicle]:Sb. [Anthology] 1, M.; Pg.: Raduga,1923, p. 152.

[40] Yu. Gessen. T 2, p 218.

[41] KEE [SJE], T 6, p. 692.

[42] Yu. Gessen, T 2, p 219-220.

[43]Gleb Uspenskiy.Vlast'zemli [The Authority of the Land]. L: Khudozh. Lit., 1967, p. 67, 88.
[44] EE* [JE], Tl, p. 826.
[45] lbid*,T 12, p. 614

[46] G.B. Sliozberg. Dela minuvshikh dney... [Things of Days Bygone], T 1, p. 106.

[47] A. Lesin. Epizodi iz moey zhizni [Episodes from My Life] // EM-2, p. 385-387.

[48] EE [JE], T 12, p. 617-618.

[49] Yu. Gessen,T 2, p. 218.

[50] L. Praisman//"22(" 1986, No51, p. 173.

[51] EE [JE]*, Tl, p. 826.

[52] Yu. Gessen,T 2, p. 215.

[53] Katorga i ssilka:lstoriko-revolyutsioniyvestnik[Hard Laborand Exile: The Historical-Revolutionary Bulletin]
Book 48, Moscow, 1928, p. 50-52.

[54] D. Shub. Evrei v russkoy revolyutsii [Jews in the Russian Revol ution] // EM-2, p. 129-130.
[55] IPC [IRS], T 2, p. 360-361.
[56] EE [JE], T 9, p. 381.

[57] I.S. Aksakov. Sochineniya [Essays]:V7 T. Moscow, 1886-1887.T 3, p. 690, 693, 708,716, 717,719, 722.

[58] M.E. Saltykov-Shchedrin. lyul'skoe veyanie [The July's Spirit] //Otechestvennie zapiski [Homeland Notes],
1882, No 8.

[59] EE [JE], T 16, p. 142.

[60] Sh. Markish.Oevreyskoy nenavisti kRossii [About Jewish Hatred toward Russia] // "22," 1984, No38, p.
216.

[61] EE [JE], T 2, p. 741.
[62] KEE [SJE], T 5, p. 463.
[63] Yu. Gessen*, T 2, p. 220-221.
[64] EE [JE], T 1, p. 827.
[65] Yu. Gessen, T 2, p. 221.
[66] EE [JE], T 1, p. 827.
[67] Yu. Gessen, T 2, p. 221.
[68] EE [JE], T 1, p. 827-828.
[69] Ibid*. T 2, p. 742-743.
[70] Ibid*, T 1, p. 827-828.
[71] lbid,T9, p. 690-691.
[72] EE [JE], T 2, p. 744.

[73] Yu. Gessen*, T 2, p. 222.
[74] EE [JE] T2, p. 744.
[75] Ibid.Tl, p. 829-830.

[76] Yu. Gessen, T 2, p. 226-227; KEE [SJE], T 7, p. 341.

[77] EE [JE], T 5, p. 815-817.

[78] Ibid. T 12, p. 616.

[79] EE* [JE], T5, p 815-817.

[80] Ibid. p. 816-819.

[81] KEE [SJE], T 7, p. 342.

[82] EE {JE], T 5, p. 610-611.

[83] Yu. Larin. Evrei i antisemitizm v SSSR [Jews and Anti-Semitism in the USSR]. M.; L: GIZ, 1929, p. 49-50.

[84] I.M. Dizhur. Evrei v ekonomicheskoy zhizni Rossii [Jews in the Economic Life of Russia]// [Sankt-Peterburg.]
Kniga o russkomevreystve: Ot 1860-kh godov do Revolyutsii 1917 g. [The Book of Russian Jewry: from the
1860s to the Revolution of 1917]. (dalee - KRE-1) [henceforth - KRE-1]. New York: Soyuz Russkikh Evreyev
[Union of Russian Jews], 1960, p. 160.

[85] I.M. Dizhur. Itogi i perspektivi evreyskoy emigratsii [Outcomes and Perspectives of Jewish Emigration]//
EM-2, p. 34.

[86] Yu. Larin. The Jews and Anti-Semitism in the USSR, p. 52-53.
[87] EE [JE] Tl, p. 947.
[88] Ibid. T 16, p. 264.

[89] M. Osherovich. Russkie evrei v Soedinenikh Shtatakh Ameriki [Russian Jews in the United Statees of
America] //KRE-1, p. 287.

[90] Ya. D. Leshchinskiy. Evreyskoe naselenie Rossii i evreyskiitrud.The Jewish Population of Russia a nd Jewish
Trouble] //KRE-1, p. 190.

[91] Sbornik materia I ovob ekonomicheskom polozheniya evreyev v Rossii [An Anthology of Materials a bout the
Economic Condition of the Jews in Russia]. Sankt-Peterburg.: Evreyskoe KolonizatsionnoeObshchestvo [Jewish
Colonization Society], 1904. T 1. p. xxxiii-xxxv, xiv-xivi.

[92] Yu. Gessen, T 2, p. 210; EE [JE], T 11, p. 534-539.

[93] G.B. Sliozberg. Dela minuvshikh dney...T 1, p. 98, 105.

[94] G.Ya. Aronson. V bor'be za grazhdanskie i natsional'nieprava:Obshchestvennie techeniya v russkom
evreystve [In the Struggle for the Civil and National Rights:Social Currents in Russian Jewry] // KRE-1, p. 208.

[95] Gershon Svet. Russkie evrei v sionizmei v stroitel'stvePalestini i Izrailya [Russian Jews in Zionism and in
the Buildingof Palestineand lsrael]//KRE-l, p. 241-242.

[96] EE [JE], T 12, p. 526.

[97] lbid.T5, p. 862,T 3, p. 700.

[98] Ibid*, T 1, p. 832-833.

[99] Yu. Gessen*, 12, p. 227-228.

[100] EE [JE], T3, p. 85.

[101] Ibid. T 1, p. 832-834.

[102] Ibid, T 3, p. 167.

[103] Ibid.T 1, p. 836.

[104] Ibid. T 3, p. 167.

[105] Yu. Gessen, T 2, p. 230.

[106] Yu. Gessen, T 2, p. 229.

[107] EE [JE], T 13, p. 51; T 1, p. 834-835.

[108] Yu. Gessen, T 2, p. 231.

[109] EE [JE], Tl, p. 835.

[110] Ibid. p. 834.

[Ill] Ibid*, T 13, p. 51.

Chapter 13: The February Revolution

The 123-year-old history of unequal citizenship of the Jewish people in Russia, from the Act
of Catherine the Great of 1791, ended with the February Revolution.

It bears looking into the atmosphere of those February days; what was the state of society
by the moment of emancipation?

There were no newspapers during the first week of the Revolutionary events in Petrograd.
And then they began trumpeting, not looking for the ways to rebuild the state but vying with
each other in denouncing all the things of the past. In an unprecedented gesture, the
newspaper of the Constitutional Democrats (Kadets), Rech, announced that from now on "all
Russian life must be rebuilt from the roots. "[1] (A thousand-year life! — why, all of a sudden
from "the roots"?) And the Stock- Market News announced a program of action: "Yank, yank
all these weed-roots out! No need to worry that there might be some useful plants among
them — it's better to weed them all even at the price of unavoidable innocent victims. "[2]
(Was this really March 1917 or March 1937?) The new Minister of Foreign Affairs Milyukov
bowed and scraped: "Up to now we blushed in front of our allies because of our
government.... Russia was a dead weight for our allies." [3]

Rarely in those beginning days was it possible to hear reasonable suggestions about
rebuilding Russia. The streets of Petrograd were in chaos, the police were non-functional
and all over the city there was continuous disorderly gunfire. But everything poured into a
general rejoicing, though for every concrete question, there was a mess of thoughts and
opinions, a cacophony of debating pens. All the press and society agreed on one thing — the
immediate legislative enactment of Jewish equality. Fyodor Sologub eloquently wrote in the
Birzheviye Vedomosti: "The most essential beginning of the civil freedom, without which our
land cannot be blessed, the people cannot be righteous, national achievements would not
be sanctified ... — is the repeal of all religious and racial restrictions."

The equality of Jews advanced very quickly. The 1st of March [old calendar style], one day
before the abdication, a few hours before the infamous "Order No. 1," which pushed the
army to collapse, V. Makhlakov and M. Adzhemov, two commissars of the Duma Committee
delegated to the Ministry of Justice, had issued an internal Ministry of Justice directive,
ordering to enlist all Jewish-assistants to attorneys-at-law into the Guild of Judicial Attorneys.
"Already by the 3rd of March ... the Chairman of the State Duma, M. Rodzianko, and the
Prime Minister of the Provisional Government, Prince G. Lvov, signed a declaration which
stated that one of the main goals of the new government is a 'repeal of all restrictions based
upon religion, nationality and social class. "'[4] Then, on the 4th of March, the Defense
Minister Guchkov proposed to open a path for the Jews to become military officers, and the
Minister of Education Manuelov proposed to repeal the percentage quotas on the Jews.
Both proposals were accepted without obstacles. On the 6th of March the Minister of Trade
and Manufacturing, Konovalov, started to eliminate "national restrictions in corporative

legislation," that is, a repeal of the law forbidding purchase of land by companies with Jewish
executives.

These measures were quickly put into practice. By the 8th of March in Moscow, 110 Jewish
"assistants" were raised to the status of attorneys-at-law; by March 9th in Petrograd — 124
such Jews[5]; by the 8th of March in Odessa — 60. [6] On the 9th of March the City Duma of
Kiev, not waiting for the upcoming elections, included in its body five Jews with voting
power. [7]

And here — on March 20 the Provisional Government made a resolution, prepared by the
Minister of Justice, A. Kerensky, with the participation of members of the political bureau of
Jewish deputies in the 4th State Duma ... legislated an act, published on March 22, that
repealed "all restrictions on the rights of Russian citizens, regardless of religious creed,
dogma or nationality." This was, in essence, the first broad legislative act of the Provisional
Government. "At the request of the political bureaus (of Jewish deputies), the Jews were not
specifically mentioned in the resolution."[8]

But in order to "repeal all the restrictions on Jews in all of our laws, in order to uproot ...
completely the inequality of Jews," G.B. Sliozberg recalls, "it was necessary to make a
complete list of all the restrictions ... and the collation of the list of laws to be repealed
required great thoroughness and experience." (This task was undertaken by Sliozberg and
L.M. Bramson.)[9] The Jewish Encyclopedia says: "The Act listed the statutes of Russian law
that were being abolished by the Act — almost all those statutes (there were nearly 150)
contained some or other anti-Jewish restrictions. Subject to repeal were, in part, all
proscriptions connected to the Pale of Settlement; thereby its factual liquidation in 1915 was
legally validated. [10] The restrictions were removed layer by layer: travel, habitation,
educational institutions, participation in local self-government, the right to acquire property
anywhere in Russia, participation in government contracts, from stock exchanges, hiring
servants, workers and stewards of a different religion, the right to occupy high positions in
the government and military service, guardianship and trusteeship. Recalling a cancellation
of an agreement with the United States, they repealed similar restrictions on "foreigners
who are not at war with the Russian government," mainly in reference to Jews coming from
the United States.

The promulgation of the Act inspired many emotional speeches. Deputy Freedman of the
State Duma asserted: "For the past thirty-five years the Jews have been subjected to
oppression and humiliation, unheard of and unprecedented even in the history of our long
suffering people.... All of it ... was the result of state -sponsored anti-Semitism." [11] Attorney
O.O. Gruzenberg stated: "If the pre-Revolution Russian government was a vast and
monstrous prison, ... then its most stinking, terrible cell, its torture chamber was carted away
for us, the six-million Jewish people. And for the first time the Jewish child learned ... about
this usurious term 'interest' in the state school.... Like hard labor camp prisoners on their
way to camp, all Jews were chained together as despised aliens.... The drops of blood of our

fathers and mothers, the drops of blood of our sisters and brothers fell on our souls, there
igniting and enlivening the unextinguishable Revolutionary fire."[12]

Rosa Georgievna, the wife of Vinaver, recalls: "The events (of the March 1917 Revolution)
coincided with the Jewish Passover. It looked like this was a second escape from Egypt. Such
a long, long path of suffering and struggle has passed, and how quickly everything had
happened. A large Jewish meeting was called," at which Milyukov spoke: "At last, a shameful
spot has been washed away from Russia, which can now bravely step into the ranks of
civilized nations." Vinaver "proposed to the gathering to build a large Jewish public house in
Petrograd in memory of the meeting, which will be called "The House of Freedom. "[13]

Three members of the State Duma, M. Bomash, E.Gurevich and N. Freedman published an
"open letter to the Jewish people": that now "our military misfortunes could deal grave
damage to the still infirm free Russia. Free Jewish warriors ... will draw new strength for the
ongoing struggle, with the tenfold energy extending the great feat of arms." And here was
the natural plan: "The Jewish people should quickly re-organize their society. The long-
obsolete forms of our communal life must be renewed on the free, democratic
principles."[14]

The author-journalist David Eisman responded to the Act with an outcry: "Our Motherland!
Our Fatherland! They are in trouble! With all our hearts ... we will defend our land.... Not
since the defense of the Temple has there been such a sacred feat of arms."

And from the memoirs of Sliozberg: "The great fortune to have lived to see the day of the
declaration of emancipation of Jews in Russia and the elimination of our lack of rights —
everything I have fought for with all my strength over the course of three decades — did not
fill me with the joy as it should had been," because the collapse had begun right away.[15]

And seventy years later one Jewish author expressed doubts too: "Did that formal legislative
Act really change the situation in the country, where all legal norms were precipitously losing
their power?" [16]

We answer: in hindsight, from great distance, one should not downplay the significance of
what was achieved. Then, the Act suddenly and dramatically improved the situation of the
Jews. As for the rest of the country, falling, with all its peoples, into an abyss — that was the
unpredictable way of the history.

The most abrupt and notable change occurred in the judiciary. If earlier, the Batyushin's
commission on bribery investigated the business of the obvious crook D. Rubinstein, now the
situation became reversed: the case against Rubinstein was dropped, and Rubinstein paid a
visit to the Extraordinary Investigatory Commission in the Winter Palace and successfully
demanded prosecution of the Batyushin's commission itself. Indeed, in March 1917 they
arrested General Batyushin, Colonel Rezanov, and other investigators. The investigation of
activities of that commission began in April, and, as it turned out, the extortion of bribes

100

from the bankers and sugarfactory owners by them was apparently significant. Then the
safes of Volga-Kama, Siberian, and Junker banks, previously sealed up by Batyushin, were
unsealed and all the documents returned to the banks. (Semanovich and Manus were not so
lucky. When Simanovich was arrested as secretary to Rasputin, he offered 15,000 rubles to
the prison convoy guards, if they would let him make a phone call, yet "the request was, of
course, turned down. "[17] As for Manus, suspected of being involved in shady dealings with
the German agent Kolyshko, he battled the counterintelligence agents who came for him by
shooting through his apartment's door. After his arrest, he fled the country). The situation in
the Extraordinary Investigatory Commission of the Provisional Government can be
manifestly traced by records of interrogations in late March. Protopopov was asked how he
came to be appointed to the Ministry of Internal Affairs, and in response he mentioned the
directive issued by him: "the residence rights of the Jews were significantly expanded" in
Moscow. Asked about the priorities of his Ministry, he first recalled the foodstuffs affair, and,
after then the progressive issue — the Jewish question...." The director of the Department of
Police, AT. Vasilyev didn't miss an opportunity to inform the interrogators that he helped
defend the sugarfactory owners (Jews): "Gruzenberg called me in the morning in my
apartment and thanked me for my cooperation"; "Rosenberg ... visited me to thank me for
my efforts on his behalf." [18] In this way, the accused tried to get some leniency for
themselves.

A notable aspect of the weeks of March was an energetic pursuit of known or suspected
Judeophobes. The first one arrested, on February 27, was the Minister of Justice
Scheglovitov. He was accused of personally giving the order to unjustly pursue the case
against Beilis. In subsequent days, the Beilis's accusers, the prosecutor Vipper and Senator
Chaplinsky, were also arrested. (However, they were not charged with anything specific, and
in May 1917 Vipper was merely dismissed from his position as the chief prosecutor of the
Criminal Department of the Senate; his fate was sealed later, by the Bolsheviks). The court
investigator Mashkevich was ordered to resign — for during the Beilis trial he had
sanctioned not only expert witness testimony against the argument on the ritual murder,
but he also allowed a second expert testimony arguing for the case of such murder. The
Minister of Justice Kerens ky requested transfer of all materials of the Beilis case from the
Kiev Regional Court,[19] planning a loud re-trial, but during the stormy course of 1917 that
didn't happen. The chairman of the "Union of the Russian People," Dmitry Dubrovin, was
arrested and his archive was seized; the publishers of the far-right newspapers Glinka-
Yanchevsky and Pol uboyari nova were arrested too; the bookstores of the Monarchist Union
were simply burned down.

For two weeks, they hunted for the fugitives N. Markov and Zamyslovsky, doing nightly
searches for two weeks in St. Petersburg, Kiev and Kursk. Zamislovsky was hunted for his
participation in the case against Beilis, and Markov, obviously, for his speeches in the State
Duma. At the same time, they didn't touch Purishkevich, one assumes, because of his
Revolutionary speeches in the Duma and his participation in the murder of Rasputin. An ugly

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rumor arose that Stolypin took part in the murder of lollos, and in Kremenchuk, a street that
had previously been named after Stolypin was renamed after lollos.

Overall of Russia there were hundreds of arrests, either because of their former positions or
even because of their former attitudes.

It should be noted that the announcement of Jewish equality did not cause a single pogrom.
It is worth noticing not only for the comparison to 1905, but also because, all through March
and April, all major newspapers were constantly reporting the preparation of pogroms, and
that somewhere, the pogroms had already supposedly begun.

Rumors started on March 5, that somewhere either in Kiev or Poltava Province, Jewish
pogroms were brewing, and someone in Petrograd put up a hand-written anti-Jewish flyer.
Asa result, the Executive Committee of Soviet Workers and Soldiers' Deputies formed a
special "visiting commission ... led by Rafes, Aleksandrovich, and Sukhanov." Their task was
to "delegate commissars to various towns, with the first priority to go into the regions where
the Black Hundreds, the servants of the old regime, are trying to sow ethnic antagonism
among the population. "[20] In the newspaper Izvestia SRSD [Soviet Workers and Soldiers'
Deputies] there was an article Incitement to Pogrom: "It would be a huge mistake,
tantamount to a crime, to close our eyes to a new attempt of the overthrown dynasty..." —
because it is them [translator's note - the Monarchists] who organize the trouble.... "In Kiev
and Poltava provinces, among the underdeveloped, backwards classes of the population at
this moment there is incitement against Jews.... Jews are blamed for the defeats of our Army,
for the revolutionary movement in Russia, and for the fall of the monarchy.... It's an old trick,
... but all the more dangerous because of its timing.... It is necessary to quickly take decisive
measures against the pogrom instigators."[21] After this the commander of the Kiev Military
District General Khodorovich issued an order: all military units are to be on high alert and be
ready to prevent possible anti-Jewish riots.

Long after this, but still in April, in various newspapers, every two or three days they
published rumors of preparations for Jewish pogroms, [22] or at the very least, about moving
of piles of "pogrom literature" by railroads. Yet the most stubborn rumors circulated about a
coming pogrom in Kishinev — that was to happen at the end of March, right between the
Jewish and (Russian) Orthodox Passovers, as happened in 1903.

And there were many more such alarming press reports (one even said that the police in
Mogilev was preparing a pogrom near the Headquarters of Supreme High Command). Not
one of these proved true.

One need only get acquainted with the facts of those months, to immerse oneself in the
whole "February" atmosphere — of the defeated Right and the triumphant Left, of the
stupor and confusion of the common folk — to dismiss outright any realistic possibility of
anti-Jewish pogroms. But how could ordinary Jewish residents of Kiev or Odessa forget those

102

horrible days twelve years before? Their apprehension, their wary caution to any motion in
that direction was absolutely understandable.

The well-informed newspapers were a different story. The alarms raised by the newspapers,
by enlightened leaders of the liberal camp, and half-baked socialist intellectuals — one
cannot call this anything except political provocation. Provocation, however, that fortunately
didn't work.

One actual episode occurred at the Bessarabian bazaar in Kiev, on April 28: a girl stole a
piece of ribbon in a Jewish shop and ran away; the store clerk caught up to her and began to
beat her. A crowd rushed to lynch the clerk and the store owner, but the police defended
them. In another incident, in the Rogachevsky district, people, angered by exorbitant prices,
smashed the stores — including Jewish ones.

Where and by whom was the Jewish emancipation met with hostility? Those were our
legendary revolutionary Finland, and our "powerful" ally, Romania. In Finland (as we learned
in Chapter 10 from Jabotinsky) the Jews were forbidden to reside permanently, and since
1858, only descendants of "Jewish soldiers who served here" (in Finland, during the Crimean
War) were allowed to settle. "The passport law of 1862 ... confirmed that Jews were
forbidden entry into Finland," and "temporary habitation [was permitted] at the discretion
of a local governor"; the Jews could not become Finnish citizens; in order to get married, a
Jew had to goto Russia; the rights of Jews to testify in Finnish courts were restricted. Several
attempts to mitigate the restriction of the civil rights of the Jews in Finland were not
successful. [23] And now, with the advent of Jewish equal rights in Russia, Finland, not having
yet announced its complete independence (from Russia), did not legislate Jewish equality.
Moreover, they were deporting Jews who had illegally moved to Finland, and not in a day,
but in an hour, on the next train out. (One such case on March 16 caused quite a splash in
the Russian press.) But Finland was always extolled for helping the revolutionaries, and
liberals and socialists stopped short of criticizing her. Only the Bund sent a wire to very
influential Finnish socialists, reprimanding them that this "medieval" law was still not
repealed. The Bund, "the party of the Jewish proletariat, expresses strong certainty that you
will take out that shameful stain from free Finland. "[24] However, in this certainty, the Bund
was mistaken.

And a huge alarm was raised in the post-February press about the persecution of Jews in
Romania. They wrote that in Jassy it was even forbidden to speak Yiddish at public meetings.
The Ail-Russian Zionist Student Congress "Gekhover" proposed "to passionately protest this
civil inequality of Jews in Romania and Finland, which is humiliating to the world Jewry and
demeaning to worldwide democracy." [25] At that time Romania was weakened by major
military defeats. So the Prime Minister Bratianu was making excuses in Petrograd in April
saying that "most of the Jews in Romania ... migrated there from Russia," and in particular
that "prompted Romanian government to limit the political rights of the Jews"; he promised
equality soon. [26] However, in May we read: "In fact, nothing is happening in that

103

direction."[27] (In May, the Romanian communist Rakovsky reported that "the situation of
the Jews in Romania is ... unbearable"; the Jews were blamed for the military defeat of the
country; they were accused of "fraternizing" with Germans in the occupied parts of the
country. "If the Romanian government was not afraid [to anger their allies in the Entente],
then one would fear for the very lives of the Jews.") [28]

The worldwide response among the allies of the February Revolution was expressed in a
tone of deep satisfaction, even ecstasy among many, but in this response there was also a
short-sighted calculation: that now Russia will become invincible in war. In Great Britain and
the USA there were large meetings in support of the Revolution and the rights of the Jews. (I
wrote about some of these responses in March 1917 in Chapters 510 and 621). From
America they offered to send a copy of the Statue of Liberty to Russia. (Yet as the situation in
Russia continued to deteriorate, they never got around to the Statue). On March 9 in the
House of Commons of the British Parliament the Minister of Foreign Affairs was asked a
question about the situation of the Jews in Russia: does he plan to consult with the Russian
government regarding guarantees to the Russian Jews forthe future and reparations for the
past? The answershowed the full trust that the British government had forthe new Russian
government. [29] From Paris, the president of the International Jewish Union congratulated
[Russian Prime Minister] Prince Lvov, and Lvov answered: "From today onward liberated
Russia will be able to respect the faiths and customs of all of its peoples forever bound by a
common religion of love of their homeland." The newspapers Birzhevka, Rechand many
others reported on the sympathies of Jacob Schiff, "a well known leader of North American
circles that are hostile to Russia." He wrote: "I was always the enemy of Russian absolutism,
which mercilessly persecuted my co-religionists. Now let me congratulate ...the Russian
people for this great act which they committed so perfectly." [30] And now he "invites the
new Russia to conduct broad credit operations in America. "[31] Indeed, "atthe time he
provided substantial credit to the Kerensky government." [3 2] Later in emigration, the exiled
Russian right-wing press published investigative reports attempting to show that Schiff
actively financed the Revolution itself. Perhaps Schiff shared the short-sighted Western hope
that the liberal revolution in Russia would strengthen Russia in the war. Still, the known and
public acts of Schiff, who had always been hostile to Russian absolutism, had even greater
effect than any possible secret assistance to such a revolution.

The February Revolution itself often consciously appealed for support to Jews, an entire
nation enslaved. Eye-witness testimonies that Russian Jews were very ecstatic about the
February Revolution are rife.

Yet there are counter-witnesses too, such as Gregory Aronson, who formed and led the
Soviet of Workers' Deputies of Vitebsk (which later had as a member Y.V. Tarle, a future
historian). He wrote that on the very first day, when news of the Revolution reached Vitebsk,
the newly formed Security Council met in the city Duma, and immediately afterwards
Aronson was invited to a meeting of representatives of the Jewish community (clearly, not

104

rank and file, but leaders). "Apparently, there was a need to consult with me as a
representative of the new dawning era, what to do further.... I felt alienation from these
people, from the circle of their interests and from the tense atmosphere, which was at that
meeting.... I had a sense that this society belonged mostly to the old world, which was
retreating into the past. "[33] "We were not able to eliminate a certain mutual chill that had
come from somewhere. The faces of the people I was working with, displayed no uplift or
faith. At times, it appeared that these selfless social activists perceived themselves as
elements of the old order."[34]

That is a precise witness account. Such bewilderment, caution and wavering predominated
among religiously conservative Jews, one assumes, not only in Vitebsk. The sensible old
Jewry, carrying a sense of many centuries of experience of hard ordeals, was apparently
shocked by the sudden overthrow of the monarchy and had serious misgivings.

Yet, in the spirit of the 20th century, the dynamic masses of every nation, including Jews,
were already secular, not chained to traditions and very eagerto build "the happy new
world."

The Jewish Encyclopedia notes "a sharp intensification of the political activity of Jewry,
noticeable even against a background of stormy social uplift that gripped Russia after
February 1917." [35]

Myself, having worked for many years on the "February" press and memoirs of the
contemporaries of the February, could not fail to noticed this "sharp strengthening," this
gusting. In those materials, from the most varied witnesses and participants of those events,
there are so many Jewish names, and the Jewish theme is very loud and persistent. From the
memories of Rodzyanko, from the town governor Balk, from General Globachyov and many
others, from the first days of the Revolution in the depths of the Tavrichesky Palace, the
numbers of Jews jumped out at me — among the members of the commandants office, the
interrogation commissions, the pamphlet-merchants and soon. V.D.Nabokov, who was well
disposed towards Jews, wrote that on March 2 at the entrance to the Tavrichesky mini-park
in front of the Duma building, there was "an unbelievable crush of people and shouting; at
the entrance of the gates some young, Jewish-looking men were questioning the
bypassers."[36] According to Balk, the crowd that went on the rampage at the "Astoria" [an
elite hotel in St. Petersburg] on the night of February 28, consisted of armed ... soldiers,
sailors and Jews. [37] I would indulge some emigrant irritability here as they used to say "well,
that's all the Jews"; yet the same was witnessed by another neutral observer, the Methodist
pastor Dr. Simons, an American who had already been in Petrograd for ten years and knew it
well. He was debriefed by a commission of the American Senate in 1919: "Soon after the
March Revolution of 1917, everywhere in Petrograd you could see groups of Jews, standing
on benches, soap boxes and such, making speeches.... There had been restrictions on the
rights of Jews to live in Petrograd, but after the Revolution they came in droves, and the
majority of agitators were Jews ... they were apostate Jews. [38]

105

A certain "Student Hanokh" came to Kronstadt a few days before a planned massacre of
sixty officers, who were named on a hit-list; he became the founder and chairman of the
Kronstadt's "Committee of the Revolutionary Movement." (The order of the Committee was
to arrest and try each and all officers. "Somebody had carefully prepared and disseminated
false information," triggering massacres first in Kronstadt, then in Sveaborg; it was "because
of the uncertainty of the situation, when every fabrication was taken for a hard fact."[39])
The baton of the bloody Kronstadt affairwas carried by the drop-out psychoneurologist "Dr.
Roshal." (Later, after the October coup, S.G. Roshal was appointed the Commandant of the
Gatchina, and from November he was the commissar of the whole Romanian Front, where
he was killed upon arrival. [40])

A certain Solomon and a Kaplun spoke on behalf of the newly-formed revolutionary militia of
the Vasilievsky Island (in the future, the latter would become the bloody henchman of
Zinoviev).

The Petrograd Bar created a special "Commission for the examination of the justice of
imprisoning persons arrested during the time of the Revolution" (thousands were arrested
during this time in Petrograd) — that is, to virtually decide their fate without due process
(and that of all the former gendarmes and police). This commission was headed by the
barrister Goldstein. Yet, the unique story of the petty office rTimofey Kirpichnikov, who
triggered the street Revolution, was written in March 1917 and preserved for us by the Jew
Jacob Markovich Fishman — a curious historical figure. (I with gratitude relied on this story
in The Red Wheel.)

The Jewish Encyclopedia concludes: "Jews for the first time in Russian history had occupied
posts in the central and regional administrations."[41]

On the very heights, in the Executive Committee of the Soviets of Workers' and Soldiers'
Deputies, invisibly ruling the country in those months, two leaders distinguished themselves:
Nakhamkis-Steklov and Gummer-Sukhanov.On the night of March 1st to March 2nd they
dictated to the complacently-blind Provisional Government a program which preemptively
destroyed its power for the entire period of its existence.

Reflective contemporary G.A. Landau thus explains the active participation of the Jews in the
revolution: "The misfortune of Russia, and the misfortune of the Russian Jewry, is that the
results of the first Revolution [1905] were still not processed, not transformed into a new
social fabric; no new generation was born, when a great and back-breaking war broke out.
And when the hour of disintegration came, it came upon the generation that from the very
beginning was a kind of exhausted remnant of the previous revolution; it found the inertia of
depleted spirituality, lacking an organic connection to the situation, and chained by spiritual
stagnation to the ten-years-ago-bygone period. And so the organic Revolutionism of the
beginning of the 20th century [of the First Russian Revolution of 1905] had turned into the
mechanical' permanent Revolution' of the wartime era."[42]

106

Through many years of detailed studies I have spent much time trying to comprehend the
essence of the February Revolution and the Jewish role in it. I came to this conclusion and
can now repeat: no, the February Revolution was not something the Jews did to the Russians,
but rather it was done by the Russians themselves, which I believe I amply demonstrated in
The Red Wheel. We committed this downfall ourselves: our anointed Tsar, the court circles,
the hapless high-ranking generals, obtuse administrators, and their enemies — the elite
intelligentsia, the Octobrist Party, the Zemstvo, the Kadets, the Revolutionary Democrats,
socialists and revolutionaries, and along with them, a bandit element of army reservists,
distressingly confined to the Petersburg's barracks. And this is precisely why we perished.
True, there were already many Jews among the intelligentsia by that time, yet that is in no
way a basis to call it a Jewish revolution.

One may classify revolutions by their main animating forces, and then the February
Revolution must be seen as a Russian national Revolution, or more precisely, a Russian
ethnic Revolution. Though if one would judge it using the methodology of materialistic
sociologists — asking who benefited the most, or benefited most quickly, or the most solidly
and in the long term from the Revolution, — then it could be called otherwise, Jewish, for
example. But then again why not German? After all, Kaiser Wilhelm initially benefited from it.
But the remaining Russian population got nothing but harm and destruction; however, that
doesn't make the Revolution "non-Russian." The Jewish society got everything it fought for
from the Revolution, and the October Revolution was altogether unnecessary for them,
except for a small slice of young cutthroat Jews, who with their Russian internationalist
brothers accumulated an explosive charge of hate for the Russian governing class and burst
forth to "deepen" the Revolution.

So how, having understood this, was I to move through March 1917 and then April 1917?
Describing the Revolution literally hour by hour, I frequently found the many episodes in the
sources that had a Jewish theme. Yet would it be right to simply pour all that on the pages of
March 1917? Then that easy and piquant temptation — to put all the blame on Jews, on
their ideas and actions, to see them as the main reason for these events — would easily
skew the book and overcome the readers, and divert the research awayfrom the truly main
causes of the Revolution.

And so in order to avoid the self-deception of the Russians, I persistently and purposely
downplayed the Jewish theme in The Red Wheel, relative to its actual coverage in the press
and on the streets in those days.

The February Revolution was carried out by Russian hands and Russian foolishness. Yet at
the same time, its ideology was permeated and dominated by the intransigent hostility to
the historical Russian state that ordinary Russians didn't have, but the Jews — had. So the
Russian intelligentsia too had adopted this view. (This was discussed in Chapter 11). This
intransigent hostility grew especially sharp after the trial of Beilis, and then after the mass
expulsion of Jews in 1915. And so this intransigence overcame the moderation.

107

Yet the Executive Committee of Workers' and Soldiers' Deputies, which was formed within
hours of the Revolution, appears very different. This Executive Committee was in facta
tough shadow government that deprived the liberal Provisional Government of any real
power, while at the same time, criminally refused to accept responsibility for its power
openly. By its "Order No. 1," the Executive Committee wrested the power from the military
and created support for itself in the demoralized garrison of Petrograd. It was precisely this
Executive Committee, and not the judiciary, not the timber industrialists, not the bankers,
which fast-tracked the country to her doom. In the summer of 1917, Joseph Goldenberg, a
member of the Executive Committee explained to the French Diplomat Claude Anet: "The
Order No. 1 was not a mistake; it was a necessity.... On the day we executed the Revolution,
we realized that if we did not destroy the old army, it would crush the Revolution. We had to
choose between the army and the Revolution, and we did not waver: we chose the latter ...
[and we inflicted,] I dare say, a brilliant blow."[43] So there you have it. The Executive
Committee quite purposely destroyed the army in the middle of the war.

Is it legitimate to ask who were those successful and fatal-for-Russia leaders of the Executive
Committee? Yes, it is legitimate, when actions of such leaders abruptly change the course of
history. And it must be said that the composition of the Executive Committee greatly
concerned the public and the newspapers in 1917, during which time many members of the
Committee concealed themselves behind pseudonyms from the public eye: who was ruling
Russia? No one knew.

Then, as it turned out, there was a dozen of soldiers, who were there just for show and
weren't very bright, they were kept out of any real power or decision making. From the
other thirty, though, of those who actually wielded power, more than half were Jewish
socialists. There were also Russians, Caucasians, Latvians and Poles. Less than a quarter were
Russians.

The moderate socialist V.B. Stankevich noted: "What really stuck out in the composition of
the Committee was the large foreign element ... totally out of proportion to their part of the
population in Petrograd or the country in general." Stankevich asks, "Was this the unhealthy
scum of Russian society? Orwas this the consequence of the sins of the old regime, which by
its actions violently pushed the foreign element into the Leftist parties? Or was that simply
the result of free competition?" And then, "there remains an open question — who bears
more guilt for this — the foreign born, who were there, or the Russians who could have been
there but weren't?"[44]

For a socialist that might be a case to look for a guilty party. Yet wouldn't it better for all —
for us, for you, for them — to avoid sinking into that mad dirty torrent altogether?

Sources:

[1] Rech, 1917, March 17

[2] Birzhevye Vedomosti, 1917, March 8 (here and further, the morning edition)

108

[3] ibid, March 10, page 6

[4] Abridged Jewish Encyclopedia, (heretofore AJE) Jerusalem: Society for the Research of Jewish Community,
1994, Volume 7, Page 377

[5] Rech', March 9, 1917 Page 4: March 10, Page 5, et. al.
[6] Birzheviye Vedomosti, March 9, 1917, Page 2
[7] Ibid, March 10, Page 2
[8] AJE, Volume 7, Page 377

[9][9] G.B. Sliozberg, Del a Minuvshikh Dney:Zapiski Russkovo Yevreya: Paris, 1933-1934, Volume 3, Page 360

[10]AJE, Volume 7, Page 377

[11] Rech', March 25, 1917, Page 6

[12] Ibid

[13] R.G. Vinaver, Memoirs (New York, 1944)// Hraneniye Guverskovo Instituta Voyni, Revolutsiyi I Mira -
Stanford, California, Mashinopis', Page92

[14] Russkaya Volya, March 29, Page 5

[15] G.B. Slyozberg, Dela Minuvshikh Dney, Volume 3, Page 360

[16] B. Orlov, Rossiya byezYevreev (Russia withoutJews) // "22": Obshestvenno-politicheskiy a literaturniy
zhurnal yevreyskoy intel igentsi'l izSSSRv Izrayelye. Tel -Aviv, 1988, No. 60, Page 157.

[17] Rech', March 17, 1917, Page 5

[18] PadeniyeTsarskovo Rezhima (Fall of the Tsarist Regime): Stenographicheskiyeotchyoti doprosov a
pokazani'l, dannikh v. 1917 g. v Chryezvichaynoy Sledstvennoy Kommissi'l Vremennovo Pravityelstva. L: GUZ,
1924, T.l. Pages 119-121,429

[19] Russkaya Volya (Russian Will), April 21, 1917, Page4

[20] Izvestiya PetrogradskovoSovieta Rabochikh I Soldatskikh Deputatov, (heretofore "Izvestiya), March 6,
1917, Page 4

[21] Izvestiya, March 6, Page 2

[22] For example: Birzheviye Vedomosti, April 8 and 12, 1917; Russkaya Volya, April 9, 1917; Izvestiya, April 15,
and 28, 1917; et. al.

[23] Yevreyskaya Encyclopedia (Jewish Encyclopedia):Volume 16 SPB: Obshestvo dlya Nauchnikh Yevreskikh
Izdanni'l I Izd-Vo Brokaw-Yefron, 1906-1913. Volume 15, Page 281-284

[24] Izvyestiya, March 26, 1917 Page 2

[25] Russkaya Volya, April 15, 1917, Page 4

[26] Birzheviye Vedomosti, April 23, 1917, Page 3

109

[27] ibid, May 19, Page 1

[28] Dyen' (Day), May 10, 1917

[29] BirzheviyeVedomosti, March 11, 1917, Page 2

[30] BirzheviyeVedomosti, March 10, 1917, Page 6

[31] Rech', March 10, 1917, Page 3

[32] Encyclopedia Judaica, Jerusalem, Keter Publishing House, 1971, Volume 14, Page 961

[33] G.Y. Aronson, Intervyu Radiostantsi'l "Svoboda"// Vospominaniya o revolutsi'l 1917 goda, Intervyu No. 66,
Munchen, 1966, Page 13-14

[34] G. Aronson, Revolutsionnaya Yunost': Vospominaniya, 1903-1917// Inter-University Project on the History
of the Menshevik Movement, Paper No. 6, New York, August 1961, Page 33

[35] AJE, T. 7, Page 378

[36] V. Nabokov, Vremennoye Pravitelstvo//Arkhiv Russkoy Revolutsi'l, izdavaemiy I.V. Gessenom. Berlin:
Slovo, 1922-1937, Vol.1, Page 15

[37] A. Balk, Posledniye pyat' dney tsarskovo Petrograda (23-28 Fevralya 1917) Dnevnik poslednevo
Petrogradskovo Gradonachal'nika // KhranenieGuverskovo Instituta, Mashinopis', Page 16

[38] Oktyabrskaya revolutsiya pered sudom amerikanskikh senatorov:Ofitsialniyotchyot"overmenskoy
kommissiT'Senata. M.;L; GIZ, 1927 Page 5

[39] D.O. Zaslavskiy,VI.A. Kantorovich. Khronika Fevralskoy revolutsi'l, Pg.:Biloye, 1924. Volume 1, Page 63, 65
[40] Rosskiskaya Yevreyskaya Encyclopedia, 2-eizd., ispr. I dop. M., 1995, Volume 2, Page 502
[41] AJE, Volume 7, Page 381

[42] G.A. Landau, Revol utsionniye idyee v Yevreyskoy obshestvennosti // Rossi'l I every: Sb. 1 /
Otechestvennoye ob'yedinennie russkikh yevreyev za granitsyey. Paris:YMCA- Press, 1978, Page 116 [1-e izd.
- Berlin:Osnova,1924]

[43] Claude Anet, La revol ution russe:Juin-Novembre 1917. Paris: Payotet C-ie, 1918,Page61
[44] VB. Stankevich, Vospominaniya, 1914-1919, Berl in: Izd-vo I. P. Ladizhnikova, 1920, Page 86

110

Chapter 14: During 1917

In the beginning of April 1917 the Provisional Government had discovered to its surprise that
Russian finances, already for some time in quite bad shape, were on the brink of complete
collapse. In an attempt to mend the situation, and stirenthusiastic patriotism, the
government loudly, announced the issuance of domestic Freedom Loan bonds.

Rumors about the loan had began circulating as early as March and Minister of Finance
Tereshchenko informed the press that there were already multi-million pledges from
bankers to buy bonds, "mainly from the Jewish bankers, which is undoubtedly related to the
abolition of religious and national restrictions. "[1] Indeed, as soon as the loan was officially
announced, names of large Jewish subscribers began appearing in newspapers, accompanied
by prominent front-page appeals: "Jewish citizens! Subscribe to the Freedom Loan!" and
"Every Jew must have the Freedom Loan bonds!" [2] In a single subscription drive in a
Moscow synagogue 22 million rubles was collected. During the first two days, Jews in Tiflis
subscribed to 1.5 million rubles of bonds; Jews in Minsk -to half a million in the first week;
the Saratov community -to 800 thousand rubles of bonds. In Kiev, the heirs of Brodsky and
Klara Ginzburg each spent one million. The Jews abroad came forward as well: Jacob Schiff, 1
million; Rothschild in London, 1 million; in Paris, on the initiative of Baron Ginzburg, Russian
Jews participated actively and subscribed to severalmillion worth of bonds. [3] At the same
time, the Jewish Committee in Support for Freedom Loan was established and appealed to
public. [4]

However, the government was very disappointed with the overall result of the first month of
the subscription. For encouragement, the lists of major subscribers (who purchased bonds
on 25 thousand rubles or more) were published several times: in the beginning of May, in
the beginning of June and in the end of July. "The rich who did not subscribe"[5] were
shamed. What is most striking is not the sheer number of Jewish names on the lists
(assimilated Russian-Germans with their precarious situation during the Russo-German War
were in the second place among bond-holders) but the near absence of the top Russian
bourgeoisie, apart from a handful of prominent Moscow entrepreneurs.

In politics, "left and center parties burgeoned and many Jews had became politically
active." [6] From the very first days after the February Revolution, central newspapers
published an enormous number of announcements about private meetings, assemblies and
sessions of various Jewish parties, initially mostly the Bund, but later Poale Zion, Zionists,
Socialist Zionists, Territorialist Zionists, and the Socialist Jewish Workers' Party (SJWP). By
March 7 we already read about an oncoming assembly of the Ail-Russian Jewish Congress -
finally, the pre-revolutionary idea of Dubnov had become widely accepted. However,
"because of sharp differences between Zionists and Bundists," the Congress did not
materialize in 1917 (nor did it occur in 1918 either "because of the Civil War and antagonism
of Bolshevik authorities"). [7] "In Petrograd, Jewish People's Group was re-established with

111

M. Vinaver at the helm. "[8] They were liberals, not socialists; initially, they hoped to
establish an alliance with Jewish socialists. Vinaver declared: "we applaud the Bund - the
vanguard of the revolutionary movement."[9] Yet the socialists stubbornly rejected all
gestures of rapprochement.

The rallying of Jewish parties in Petrograd had indirectly indicated that by the time of
revolution the Jewish population there was already substantial and energetic. Surprisingly,
despite the fact that almost no "Jewish proletariat" existed in Petrograd, the Bund was very
successful there. It was extraordinarily active in Petrograd, arranging a number of meetings
of local organization (in the lawyer's club and then on April 1 in the Tenishev's school); there
was a meeting with a concert in the Mikhailovsky Theatre; then on April 14-19 "the All-
Russian Conference of the Bund took place, at which a demand to establish a national and
cultural Jewish autonomy in Russia was brought forward again. "[10] ("After conclusion of
speeches, all the conference participants had sung the Bund's anthem Oath, The
Internationale, and La Marseillaise."[ll]) And, as in past, Bund had to balance its national
and revolutionary platforms: in 1903 it struggled for the independence from the Russian
Social Democratic Labor Party, and yet in 1905 it rushed headlong into the Ail-Russian
revolution. Likewise, now, in 1917, the Bund's representatives occupied prominent positions
in the Executive Committee of the Soviet of Workers' and Soldiers' Deputies [a Soviet is the
Russian term used for an elected (at least in theory) council] and later among the Social
Democrats of Kiev. "By the end of 1917 the Bund had nearly 400 sections countrywide,
totaling around 40,000 members."[12]

Developments in Poale Zion were no less amazing. In the beginning of April they also held
their Ail-Russian Conference in Moscow. Among its resolutions we see on the one hand a
motion to organize the Ail-Russian Jewish Congress and discuss the problem of emigration to
Palestine. On the other hand, the Poale Zion Conference in Odessa had simultaneously
announced the party's uncompromising program of class warfare: "Through the efforts of
Jewish revolutionary democracy the power over destinies of the Jewish nation was ...
wrested from the dirty grasp of 'wealthy and settled' Jews despite all the resistance of
bourgeoisie to the right and the Bund to the left.... Do not allow the bourgeois parties to
bring in the garbage of the old order.... Do not let the hypocrites speak - they did not fight
but sweated out the rights for our people on their bended knees in the offices of anti-Semitic
ministers; ... they did not believe in the revolutionary action of the masses." Then, in April
1917, when the party had split the "Radical Socialist" Poale Zion moved toward the Zionists,
breaking away from the main "Social Democratic" Poale Zion,[13] which later would join the
Third International. [14]

Like the two above-mentioned parties, the SJWP also held its statewide conference at which
it had merged with the Socialist Zionists, forming the United Jewish Socialist Workers' Party
(Fareynikte) and parting with the idea "of any extraterritorial Jewish nation" with its own
parliament and national autonomy. "Fareynikte appealed to the Provisional Government

112

asking it to declare equality of languages and to establish a council on the affairs of
nationalities" which would specifically "fund Jewish schools and public agencies." At the
same time, Fareynikte closely collaborated with the Socialist Revolutionaries. [15]

However, it was Zionism that became the most influential political force in the Jewish
milieu. [16] As early as the beginning of March, the resolution of Petrograd's Zionist
Assembly contained the following wording: "The Russian Jewry is called upon to support the
Provisional Government in every possible way, to enthusiastic work, to national
consolidation and organization for the sake of the prosperity of Jewish national life in Russia
and the national and political renaissance of Jewish nation in Palestine." And what an
inspiring historical moment it was - March 1917 -with the British troops closing on
Jerusalem right at that time! Already on March 19 the proclamation of Odessa's Zionists
stated: "today is the time when states rearrange themselves on national foundations. Woe
to us if we miss this historic opportunity." In April, the Zionist movement was strongly
reinforced by the public announcement of Jacob Schiff, who had decided to join Zionists
"because of fearof Jewish assimilation as a result of Jewish civil equality in Russia. He
believes that Palestine could become the center to spread ideals of Jewish culture all over
the world. "[17] In the beginning of May, Zionists held a large meeting in the building of
Petrograd Stock Exchange, with Zionist hymns performed several times. In the end of May
the Ail-Russian Zionist Conference was held in the Petrograd Conservatory. It outlined major
Zionist objectives: cultural revival of the Jewish nation, "social revolution inthe economic
structure of Jewish society to transform the 'nation of merchants and artisans into the
nation of farmers and workers,' an increase in emigration to Palestine and 'mobilization of
Jewish capital to finance the Jewish settlers'." Both Jabotinsky's plan on creation of a Jewish
legion in the British Army and the I. Trumpeldorf's plan for the "formation of a Jewish army
in Russia which would cross the Caucasus and liberate Eretz Yisrael [The land of Israel] from
Turkish occupation have been discussed and rejected on the basis of the neutrality of
Zionists in the World Warl."[18]

The Zionist Conference decreed to vote during the oncoming local elections for the parties
"not farther to the right than the People's Socialists," and even to refuse to support
Constitutional Democrats like D. Pasmanik, who later complained: "It was absolutely
meaningless -it looked like the entire Russian Jewry, with its petty and large bourgeoisie,
are socialists."[19] His bewilderment was not unfounded.

The congress of student Zionist organization, Gekhover, with delegates from 25 cities and all
Russian universities, had taken place inthe beginning of April in Petrograd. Their resolution
stated that the Jews were suffering not for the sake of equality in Russia but for the rebirth
of Jewish nation in the native Palestine. They decided to form legions in Russia to conquer
Palestine. Overall, "during the summer and fall of 1917 Zionism in Russia continued to gain
strength: by September its members numbered 300,000."[20]

113

It is less known that in 1917 Jewish "orthodox movements enjoyed substantial popularity
second only to the Zionists and ahead of the socialist parties" (as illustrated by their success
"during elections of the leadership of reorganized Jewish communities"). [21]

There were rallies ("The Jews are together with the democratic Russia in both love and
hatred!"), public lectures ("The Jewish Question and the Russian Revolution"), city-wide
"assemblies of Jewish high school students" in Petrograd and other cities (aside from general
student meetings). In Petrograd, the Central Organ of Jewish Students was established,
though not recognized by the Bund and other leftist parties. While many provincial
committees for the assistance to the "victims of the war" (i.e., to Jewish refugees and
deportees) ceased to exist because at this time "democratic forces needed to engage in
broader social activities," and so the Central Jewish Committee for providing such aid was
formed by April. In May the Jewish People's Union was established to facilitate consolidation
of all Jewish forces, to prepare for the convocation of the Ail-Russian Jewish Union and to
get ready for the oncoming elections to the Constituent Assembly. In the end of May there
was another attempt of unification: the steering committee of the Jewish Democratic
Alliance convened the conference of all Jewish democratic organizations in Russia.
Meanwhile, lively public discussion went on regarding convocation of the Ail-Russian Jewish
Congress: the Bund rejected it as inconsistent with their plans; the Zionists demanded the
Congress include on their agenda the question of Palestine - and were themselves rejected
by the rest; in July the Ail-Russian Conference on the Jewish Congress preparation took place
in Petrograd. [22] Because of social enthusiasm, Vinaver was able to declare there that the
idea of united Jewish nation, dispersed among different countries, is ripe, and that from now
on the Russian Jews may not be indifferent to the situation of Jews in other countries, such
as Romania or Poland. The Congress date was set for December.

What an upsurge of Jewish national energy it was! Even amid the upheavals of 1917, Jewish
social and political activities stood out in their diversity, vigor and organization.

The "period between February and November 1917 was the time of blossoming" of Jewish
culture and healthcare. In addition to the Petrograd publication The Jews of Russia, the
publisher of The Jewish Week had moved to Petrograd; publication of the Petrograd-
Torgblat in Yiddish had begun; similar publications were started in other cities. The Tarbut
and Culture League [a network of secular, Hebrew-language schools] had established
"dozens of kindergartens, secondary and high schools and pedagogic colleges" teaching both
in Yiddish and in Hebrew. A Jewish grammar school was founded in Kiev. In April, the first
Ail-Russian Congress on Jewish Culture and Education was held in Moscow. It requested
state funding for Jewish schools A conference of the Society of Admirers of Jewish Language
and Culture took place. The Habima Theatre, "the first professional theatre in Hebrew in the
world,"[23] opened in Moscow. There were an exposition of Jewish artists and a conference
of the Society on Jewish Health Care in April in Moscow.

114

These Jewish activities are all the more amazing given the state of general governmental,
administrative and cultural confusion in Russia 1917.

A major event in the Jewish life of the time was the granting of official permission for Jewish
youth to enlist as officers in the Russian Army. It was a large-scale move: in April, the
headquarters of the Petrograd military district had issued an order to the commanders of
Guards military units to immediately post all Jewish students to the training battalion at
Nizhny Novgorod with the purpose of their further assignment to military academies[24] -
that is virtually mass-scale promotion of young Jews into the officer ranks. "Already in the
beginning of June 1917, 131 Jews graduated from the accelerated military courses at the
Konstantinovsky military academy in Kiev as officers; in the summer 1917 Odessa, 160
Jewish cadets were promoted into officers." [25] In June 2600 Jews were promoted to
warrant-officer rank all over Russia.

There is evidence that in some military academies Junkers [used in Tsarist Russia for cadets
and young officers] met Jewish newcomers unkindly, as it was in the Alexandrovsky military
academy after more than 300 Jews had been posted to it. In the Mikhailovsky military
academy a group of Junkers proposed a resolution that: "Although we are not against the
Jews in general, we consider it inconceivable to let them into the command ranks of the
Russian Army." The officers of the academy dissociated themselves from this statement and
a group of socialist Junkers (141-strong) had expressed their disapproval, "finding anti-
Jewish protests shameful for the revolutionary army,"[26] and the resolution did not pass.
When Jewish warrant officers arrived to their regiments, they often encountered mistrust
and enmity on the part of soldiers for whom having Jews as officers was extremely unusual
and strange. (Yet the newly-minted officers who adopted new revolutionary style of
behavior gained popularity lightning-fast.)

On the other hand, the way Jewish Junkers from the military academy in Odessa behaved
was simply striking. In the end of March, 240 Jews had been accepted into the academy.
Barely three weeks later, on April 18 old style, there was a First of May parade in Odessa and
the Jewish Junkers marched ostentatiously singing ancient Jewish songs. Did they not
understand that Russian soldiers would hardly follow such officers? What kind of officers
were they going to become? It would be fine if they were being prepared for the separate
Jewish battalions. Yet according to General Denikin, the year 1917 saw successful formation
of all kinds of national regiments - Polish, Ukrainian, Transcaucasian (the Latvian units were
already in place for a while) - except the Jewish ones: it was "the only nationality not
demanding national self-determination in military. And every time, when in response to
complaints about bad acceptance of Jewish officers in army formation of separate Jewish
regiments was suggested, such a proposal was met with a storm of indignation on the part
of Jews and the Left and with accusations of a spiteful provocation." [27] (Newspapers had
reported that Germans also planned to form separate Jewish regiments but the project was
dismissed.) It appears, though, that new Jewish officers still wanted some national

115

organization in the military. In Odessa on August 18, the convention of Jewish officers
decided to establish a section which would be responsible for connections between different
fronts "to report on the situation of Jewish officers in the field." In August, "unions of Jewish
warriors appeared; by October such unions were present at all fronts and in many garrisons.
During the October 10-15, 1917 conference in Kiev, the Ail-Russian Union of Jewish Warriors
was founded."[28] (Although it was a new 'revolutionary army', some reporters still
harbored hostility toward officer corps in general and to officer's epaulettes in particular; for
instance, A. Alperovich whipped up emotions against officers in general in Birzhevye
Vedomosti [Stock Exchange News] as late as May 5.)[29]

Various sources indicate that Jews were not eagerto be drafted as common soldiers even in
1917; apparently, there were instances when to avoid the draft sick individuals passed off as
genuine conscripts at the medical examining boards, and, as a result, some district draft
commissions began demanding photo-IDs from Jewish conscripts (an unusual practice in
those simple times). It immediately triggered angry protests that such a requirement goes
against the repulsion of national restrictions, and the Ministry of Internal Affairs forbade
asking for such IDs.

In the beginning of April the Provisional Government issued an order by telegraph to free
without individual investigation all Jews previously exiled as suspects of espionage. Some of
them resided in the now-occupied territories, while others could safely return home, and yet
many deportees asked for permission to reside in the cities of the European part of Russia.
There was a flow of Jews into Petrograd (Jewish population of 50,000 in 1917)[30] and a
sharp increase of Jewish population in Moscow (60,000). [31]

Russian Jews received less numerous, but highly energetic reinforcement from abroad. Take
those two famous trains that crossed hostile Germany without hindrance and brought to
Russia nearly 200 prominent individuals, 30 in Lenin's and 160 in Natanson-Martov's train,
with Jews comprising an absolute majority (the lists of passengers of the 'exterritorial trains'
were for the first time published by V. Burtsev).[32] They represented almost all Jewish
parties, and virtually all of them would play a substantial role in the future events in Russia.

Hundreds of Jews returned from the United States: former emigrants, revolutionaries, and
draft escapees - now they all were the 'revolutionary fighters' and 'victims of Tsarism'. By
order of Kerensky, the Russian embassy in the USA issued Russian passports to anyone who
could provide justtwo witnesses (to testify to identity) literallyfrom the street. (The
situation around Trotsky's group was peculiar. They were apprehended in Canada on
suspicion of connections with Germany. The investigation found that Trotsky travelled not
with flimsy Russian papers, but with a solid American passport, inexplicably granted to him
despite his short stay in the USA, and with a substantial sum of money, the source of which
remained a mystery.[33]) On June 26 at the exalted "Russian rally in New York City" (directed
by P. Rutenberg, one-time friend and then a murderer of Gapon), Abraham Kagan, the editor
of Jewish newspaper Forwards, addressed Russian ambassador Bakhmetev "on behalf of two

116

million Russian Jews residing in the United States of America": "We have always loved our
motherland; we have always sensed the links of brotherhood with the entire Russian
nation.... Our hearts are loyal to the red banner of the Russian liberation and to the national
tricolor of the free Russia." He had also claimed that the self-sacrifice of the members of
Narodnaya Volya [literally, The People's Will, a terrorist leftwing revolutionary group in
Tsarist Russia, best known for its assassination of Tsar Alexander II, known as 'the Tsar
Liberator for ending serfdom] "was directly connected to the fact of increased persecution of
the Jews" and that "people like Zundelevich, Deich, Gershuni, Liber and Abramovich were
among the bravest." [34]

And so they had begun coming back, and not just from New York, judging by the official
introduction of discounted railroad fare for 'political emigrants' travelling from Vladivostok.
At the late July rally in Whitechapel, London, "it was found that in London alone 10,000 Jews
declared their willingness to return to Russia"; the final resolution had expressed pleasure
that "Jews would go back to struggle for the new social and democratic Russia. "[35]

Destinies of many returnees, hurrying to participate in the revolution and jumping headlong
into the thick of things, were outstanding. Among the returnees were the famous V.
Volodarsky, M. Uritsky, and Yu. Larin, the latter was the author of the 'War Communism
economy' program. It is less known that Yakov Sverdlov's brother, Veniamin, was also
among the returnees. Still, he would not manage to rise higher than the deputy Narkom
[People's Commissar] of Communications and a member of Board of the Supreme Soviet of
the National Economy. Moisei Kharitonov, Lenin's associate in emigration who returned to
Russia in the same train with him, quickly gained notoriety by assisting the anarchists in their
famous robbery in April; later he was the secretary of Perm, Saratov and Sverdlov gubkoms
[guberniya's Party committee], and the secretary of Urals Bureau of the Central Committee.
Semyon Dimanshtein, a member of a Bolshevik group in Paris, would become the head of
the Jewish Commissariat at the People's Commissariat of Nationalities, and later the head of
YevSek [Jewish Section] at the Ail-Russian Central Executive Committee; he would in fact
supervise the entire Jewish life. Amazingly, at the age of 18 he managed "to pass
qualification test to become a rabbi" and became a member of the Russian Social
Democratic Workers' Party - all this in course of one year.[36] Similarly, members of the
Trotsky's group had also fared well: the jeweler G. Melnichansky, the accountant Friman, the
typographer A. Minkin-Menson, and the decorator Gomberg-Zorin had respectively headed
Soviet trade unions, Pravda, the dispatch office of bank notes and securities, and the
Petrograd Revolutionary Tribunal.

Names of other returnees afterthe February Revolution are now completely forgotten, yet
wrongly so, as they played important roles in the revolutionary events. For example, the
Doctor of Biology Ivan Zalkind had actively participated in the October coup and then in fact
ran Trotsky's People's Commissariat of Internal Affairs. Semyon Kogan-Semkov became the
"political commissar of Izhevsk weapons and steel factories" in November 1918; that is he

117

was in charge of the vindictive actions during suppression of major uprising of Izhevsk
workers[37] known for its large, in many thousands, victim's toll; in a single incident on the
Sobornaya Square in Izhevsk 400 workers were gunned down. [38] Tobinson-Krasnoshchekov
later headed the entire Far East as the secretary of the Far East Bureau and the head of local
government. Girshfeld-Stashevsky under the pseudonym "Verkhovsky" was in command of a
squad of German POWs and turncoats, that is, he laid foundation for the Bolshevik
international squads; in 1920 he was the head of clandestine intelligence at the Western
front; later, in peacetime, "he, on orders of Cheka Presidium, had organized intelligence
network in the Western Europe"; he was awarded the title of "Honorary Chekist."[39]

Among returnees were many who did not share Bolshevik views (at least at the time of
arrival) but they were nevertheless welcomed into the ranks of Lenin's and Trotsky's party.
For instance, although Yakov Fishman, a member of the Military Revolutionary Committee of
the October coup, had deviated from the Bolshevik mainstream by participating in the Left
Socialist Revolutionary insurrection in July 1918, he was later accepted into the Russian
Communist party of Bolsheviks (RCPB) and entrusted with a post in the Military Intelligence
Administration of the Red Army. Or take Yefim Yarchuk, who had returned as an Anarchist
Syndicalist, but was delegated by the Petrograd Soviet to reinforce the Kronstadt Soviet;
during the October coup he had brought a squad of sailors to Petrograd to storm the Winter
Palace. The returnee Vsevolod Volin-Eikhenbaum (the brother of the literary scholar) was a
consistent supporter of anarchism and the ideologist of Makhno [a Ukrainian separatist-
anarchist] movement; he was the head of the Revolutionary Military Soviet in the Makhno
army. We know that Makno was more of an advantage than a detriment to Bolsheviks and
as a result Volin was later merely forced to emigrate together with a dozen of other
anarchists. [40]

The expectations of returnees were not unfounded: those were the months marked by a
notable rise to prominence for many Jews in Russia. "The Jewish Question exists no longer in
Russia."[41] (Still, in the newspaper essay by D. Aizman, Sura Alperovich, the wife of a
merchant who moved from Minsk to Petrograd, had expressed her doubts: "So there is no
more slavery and that's it?" So what about the things "that 'Nicholas of yesterday' did to us
in Kishinev [in regard to the Kishinev pogrom]?" [42]) In another article David Aizman thus
elaborated his thought: "Jews must secure the gains of revolution by any means ... without
any qualms. Any necessary sacrifice must be made. Everything is on the stake here and all
will be lost if we hesitate.... Even the most backward parts of Jewish mass understand this."
"No one questions what would happen to Jews if the counter-revolution prevails." He was
absolutely confident that if that happens there would be mass executions of Jews. Therefore,
"the filthy scum must be crushed even before it had any chance to develop, in embryo. Their
very seed must be destroyed.... Jews will be able to defend their freedom."[43]

Crushed in embryo.... And even their very seed.... It was already pretty much the Bolshevik
program, though expressed in the words of Old Testament. Yet whose seed must be

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destroyed? Monarchists'? But they were already breathless; all their activists could be
counted on fingers. So it could only be those who had taken a stand against the unbridled,
running wild Soviets, against all kinds of committees and mad crowds; those, who wished to
halt the breakdown of life in the country - prudent ordinary people, former government
officials, and first of all officers and very soon the soldier-general Kornilov. There were Jews
among those counter-revolutionaries, but overall that movement was the Russian national
one.

What about press? In 1917, the influence of print media grew; the number of periodicals and
associated journalists and staff was rising. Before the revolution, only a limited number of
media workers qualified for draft deferral, and only those who were associated with
newspapers and printing offices which were established in the pre-war years. (They were
classified as 'defense enterprises' despite their desperate fight against governmental and
military censorship.) But now, from April, on the insistence of the publishers, press privileges
were expanded with respect to the number of workers exempt from military service; newly
founded political newspapers were henceforth also covered by the exemption (sometimes
fraudulently as the only thing needed to qualify was maintaining a circulation of 30,000 for
at least two weeks). Draft privileges were introduced on the basis of youth, for the 'political
emigrants' and those 'released from exile' - everything that favored employment of new
arrivals in the leftist newspapers. At the same time, rightist newspapers were being closed:
Malenkaya Gazeta [Small Newspaper] and Narodnaya Gazeta [People's Newspaper] were
shut down for accusing Bolsheviks of having links with Germans. When many newspapers
published the telegrams fraudulently attributed to the Empress and the fake was exposed (it
was "an innocent joke of a telegraph operator lady," for which, of course, she was never
disciplined) and so they had to retract their pieces, Birzhevye Vedomosti, for instance, had
produced such texts: "It turned out that neither the special archive at the Main Department
of Post and Telegraph, where the royal telegrams were stored, nor the head office of
telegraph contain any evidence of this correspondence." [44] See, they presented it as if the
telegrams were real but all traces of their existence had been skillfully erased. What a brave
free press!

***

As early as in the beginning of March the prudent Vinaver had warned the Jewish public:
"Apart from love for freedom, self-control is needed.... It is better for us to avoid highly
visible and prominent posts.... Do not hurry to practice our rights."[45] We know that
Vinaver (and also Dan, Liber and Branson) "at different times have been offered minister
posts, but all of them refused, believing that Jews should not be present in Russian
Government." The attorney Vinaver could not, of course, reject his sensational appointment
to the Senate, where he became one of four Jewish Senators (together with G. Blumenfeld,
O. Gruzenberg, and I. Gurevich).[46] There were no Jews among the ministers but four
influential Jews occupied posts of deputy ministers: V. Gurevich was a deputy to Avksentiev,

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the Minister of Internal Affairs; S. Lurie was in the Ministry of Trade and Industry; S.
Schwartz and A. Ginzburg-Naumov - in the ministry of Labor; and P. Rutenberg should be
mentioned here too. From July, A. Galpern became the chief of the administration of the
Provisional Government (after V. Nabokov)[47]; the director of 1st Department in the
Ministry of Foreign Affairs was A. N. Mandelshtam. The assistant to the head of the Moscow
military district was Second Lieutenant Sher (since July 1917); from May, the head of foreign
supply department at General Staff was A. Mikhelson; the commissar of the Provisional
Government in the field construction office was Naum Glazberg; several Jews were
incorporated by Chernov into the Central Land Committee responsible for everything related
to allotting land to peasants. Of course, most of those were not key posts, having negligibly
small influence when compared to the principal role of the Executive Committee, whose
ethnic composition would soon become a hotly debated public worry.

At the August Government Conference dedicated to the disturbing situation in the country,
apart from the representatives of Soviets, parties, and guilds, a separate representation was
granted to the ethnic groups of Russia, with Jews represented by eight delegates, including G.
Sliozberg, M. Liber, N. Fridman, G. Landau, and O. Gruzenberg.

The favorite slogan of 1917 was "Expand the Revolution!" All socialist parties worked to
implement it. I. O. Levin writes: "There is no doubt that Jewish representation in the
Bolshevik and other parties which facilitated "expanding of revolution" -Mensheviks,
Socialist Revolutionaries, etc. -with respect to both general Jewish membership and Jewish
presence among the leaders, greatly exceeds the Jewish share in the population of Russia.
This is an indisputable fact; while its reasons should be debated, its factual veracity is
unchallengeable and its denial is pointless"; and "a certainly convincing explanation of this
phenomenon by Jewish inequality before the March revolution ... is still not sufficiently
exhaustive."[48] Members of central committees of the socialist parties are known.
Interestingly, Jewish representation in the leadership of Mensheviks, the Right and the Left
Socialist Revolutionaries, and the Anarchists was much greater than among the Bolshevik
leaders. At the Socialist Revolutionary Congress, which took place in the end of May and
beginning of June 1917, 39 out of 318 delegates were Jewish, and out of 20 members of the
Central Committee of the party elected during the Congress, 7 were Jewish. A. Gotz was one
of the leaders of the right wing faction and M. Natanson was among the leaders of the left
Socialist Revolutionaries."[49] (What a despicable role awaited Natanson, "the wise Mark,"
one of the founder of Russian Narodnichestvo ["Populism"]! During the war, living abroad,
he was receiving financial aid from Germany. In May 1917 he returned in Russia in one of the
'extraterritorial trains' across Germany; in Russia, he had immediately endorsed Lenin and
threw his weight in support of the latter's goal of dissolving the Constituent Assembly;
actually, it was he who had voiced this idea first, though Lenin, of course, needed no such
nudge.)

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Local government elections took place in the summer. Overall, socialist parties were
victorious, and "Jews actively participated in the local and municipal work in a number of
cities and towns outside of the [former] Pale of Settlement." For instance, Socialist
Revolutionary O. Minor .became head of the Moscow City Duma; member of the Central
Committee of the Bund, A. Vainshtein (Rakhmiel),of the Minsk Duma; Menshevik I. Polonsky,
of the Ekaterinoslav Duma, Bundist D. Chertkov, of the Saratov Duma." G. Shreider had
become the mayor of Petrograd, and A. Ginzburg-Naumov was elected a deputy mayor in
Kiev." [50]

But most of these persons were gone with the October coup and it was not they who shaped
the subsequent developments in Russia. It would become the lot of those who now occupied
much lower posts, mostly in the Soviets; they were numerous and spread all over the
country: take, for instance, Khinchuk, head of the Moscow Soviet of Workers' Deputies, or
Nasimovich and M. Trilisserof the Irkutsk Soviet (the latter would laterserve in the Central
Executive Committee of the Soviets of Siberia and become a famous Chekist).[51]

All over the provinces "Jewish socialist parties enjoyed large representation in the Soviets of
Workers' and Soldiers' Deputies. "[52] They were also prominently presented at the All-
Russian Democratic Conference in September 1917, which annoyed Lenin so much that he
had even demanded surrounding the Alexandrinsky Theater with troops and arresting the
entire assembly. (The theater's superintendent, comrade Nashatyr, would have to act on the
order, but Trotsky had dissuaded Lenin.) And even after the October coup, the Moscow
Soviet of Soldiers' Deputies had among its members, according to Bukharin, "dentists,
pharmacists, etc., - representatives of trades as close to the soldier's profession as to that of
the Chinese Emperor."[53]

But above all of that, above all of Russia, from the spring to the autumn of 1917, stood the
power of one body - and it was not the Provisional Government. It was the powerful and
insular Executive Committee of the Petrograd Soviet, and later, after June, the successorto
its power, the Ail-Russian Central Executive Committee (CEC) - it was they who had in fact
ruled over Russia. While appearing solid and determined from outside, in reality they were
being torn apart by internal contradictions and inter-factional ideological confusion. Initially,
the Executive Committee of the Petrograd Soviet of Workers' and Soldiers' Deputies
unanimously approved the Order No. 1, but later was doubtful about the war - whether to
continue destroying army or to strengthen it. (Quite unexpectedly, they declared their
support for the Freedom Loan; thus they had incensed the Bolsheviks but agreed with the
public opinion on this issue, including the attitudes of liberal Jews.)

The Presidium of the first Ail-Russian CEC of the Soviet of Workers' and Soldiers' Deputies
(the first governing Soviet body) consisted of nine men. Among them were the Social
Revolutionaries (SRs) A. Gots and M. Gendelman, the Menshevik, F. Dan, and the member of
Bund, M. Liber. (In March at the Ail-Russian Conference of the Soviets, Gendelman and
Steklov had demanded stricter conditions be imposed on the Tsar's family, which was under

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house arrest, and also insisted on the arrest of all crown princes - this is how confident they
were in their power.) The prominent Bolshevik, L. Kamenev, was among the members of
that Presidium. It also included the Georgian, Chkheidze; the Armenian, Saakjan; one
Krushinsky, most likely a Pole; and Nikolsky, likely a Russian -quite an impudent [ethnic]
composition for the governing organ of Russia in such a critical time.

Apart from the CEC of the Soviet of Workers' and Soldiers' Deputies, there was also the All-
Russian Executive Committee of the Soviet of Peasants' Deputies, elected in the end of May.
Of its 30 members, there were only three actual peasants - an already habitual sham of the
pre-Bolshevik regime. Of those thirty, D. Pasmanik identified seven Jews: "a sad thing it was,
especially considering Jewish interests"; and "they had become an eyesore to
everybody." [54] Then this peasant organ put forward a list of its candidates for the future
Constituent Assembly. Apart from Kerensky, the list contained several Jews, such as the
boisterous llya Rubanovich, who had just arrived from Paris, the terrorist Abram Gots, and
the little-known Gurevich...[55] (In the same article, there was a report on the arrest for
desertion of warrant officer M. Golman, the head of the Mogilev Guberniya, a Peasant
Soviet.[56])

Of course, the actions of the executive committees could not be solely explained by their
ethnic composition - not at all! (Many of those personalities irreversibly distanced
themselves from their native communities and had even forgotten the way to their shtetls.)
All of them sincerely believed that because of their talents and revolutionary spirit, they
would have no problem arranging workers', soldiers' and peasants' matters in the best way
possible. They would manage it better simply because of being more educated and smarter
than all this clumsy hoi polloi.

Yet for many Russians, from commoner toa general, this sudden, eye-striking transformation
in the appearance among the directors and orators at rallies and meetings, in command and
in government, was overwhelming.

V. Stankevich, the only officer-socialist in the Executive Committee, provided an example:
"this fact [of the abundance of Jews in the Committee] alone had enormous influence on the
public opinion and sympathies.... Noteworthy, when Kornilov met with the Committee for
the first time, he had accidently sat in the midst of Jews; in front of him sat two insignificant
and plain members of the Committee, whom I remember merely because of their
grotesquely Jewish facial features. Who knows how that affected Kornilov's attitudes toward
Russian revolution?" [57]

Yet the treatment of all things Russian by the new regime was very tale-telling. Here is an
example from the "days of Kornilov" in the end of August 1918. Russia was visibly dying,
losing the war, with its army corrupted and the rear in collapse. General Kornilov, cunningly
deceived by Kerensky, artlessly appealed to the people, almost howling with pain: "Russian
people! Our great Motherland is dying. The hour of her death is nigh.... All, whose bosoms

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harbor a beating Russian heart, go to the temples and pray to God to grant us the greatest
miracle of salvation for our beloved country!"[58] In response to that the ideologist of the
February Revolution and one of the leading members of the Executive Committee, Gimmer-
Sukhanov, chuckled in amusement: "What an awkward, silly, clueless, politically illiterate call
... what a lowbrow imitation of Suzdalshchina ['Suzdalshchina' refers to resistance in Suzdal
to the Mongol invaders] !"[59]

Yes, it sounded pompously and awkwardly, without a clear political position. Indeed,
Kornilov was not a politician but his heart ached. And what about Sukhanov's heart - did he
feel any pain at all? He did not have any sense of the living land and culture, nor he had any
urge to preserve them - he served to his ideology only, the International, seeing in Kornilov's
words a total lack of ideological content. Yes, his response was caustic. But note that he had
not only labeled Kornilov's appeal an 'imitation', he had also derogatorily referred to
'Suzdalshchina,' to Russian history, ancient art and sanctity. And with such disdain to the
entire Russian historical heritage, all that internationalist ilk - Sukhanov and his henchmen
from the malicious Executive Committee, steered the February Revolution.

And it was not the ethnic origin of Sukhanov and the rest; it was their anti-national, anti-
Russian and anti-conservative attitudes. We have seen similarattitudes on the part of the
Provisional Government too, with its task of governing the entire Russia and its quite Russian
ethnic composition. Yet did it display a Russian worldview or represent Russian interests if
only a little? Not at all! The Government's most consistent and 'patriotic' activity was to
guide the already unraveling country (the 'Kronstadt Republic' was not the only place which
had "seceded from Russia" by that time) to the victory in war! To the victory at any cost!
With loyalty to the allies! (Sure, the allies, theirgovernments, public and financers, put
pressure on Russia. For instance, in May, Russian newspapers cited The Morning Post from
Washington: "America made it clear to the Russian government" that if [Russia] makes a
separate peace [with Germany], the United States would "annul all financial agreements
with Russia." [60] Prince Lvov [Prince Georgi Lvov, led the Russian Provisional Government
during the Russian revolution's initial phase, from March 1917 until he relinquished control
to Alexander Kerensky in July 1917] upheld the sentiment: "The country must determinately
send its army to battle. "[61]) They had no concern about consequences of the ongoing war
for Russia. And this mismatch, this loss of sense of national self-preservation, could be
observed almost at every meeting of the Provisional Government cabinet, almost in every
discussion.

There were simply ridiculous incidents. Throwing millions of rubles left and right and always
keenly supporting "cultural needs of ethnic minorities," the Provisional Government at its
April 6 meeting had rejected the request of the long-established "Great Russian Orchestra of
V. V. Andreev" to continue getting paid as before, "from the funds of the former His
Majesty's Personal Chancellery" (the funds were confiscated by the Provisional Government
itself). The petition was turned down despite the fact that the requested sum, 30 thousand

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rubles per year, was equivalent to the annual pay of just three minister assistants. "Deny!"
(Why not disband your so-called "Great Russian" orchestra? - What kind of name is that?)
Taken aback and believing that it was just a misunderstanding, Andreev petitioned again. Yet
with an unusual for this torpid government determination, he was refused a second time too,
at the April 27 meeting. [62]

Milyukov, a Russian historian and minister of the Provisional Government, did not utter a
single specifically Russian sentiment during that year. Similarly, "the key figure of the
revolution," Alexander Kerens ky, could not be at any stage accused of possessing an ethnic
Russian consciousness. Yet at the same time the government demonstrated constant
anxious bias against any conservative circles, and especially -against Russian conservatives.
Even during his last speech in the Council of the Russian Republic (Pre-Parliament) on
October 24, when Trotsky's troops were already seizing Petrograd building after building,
Kerensky emphatically argued that the Bolshevik newspaper Rabochy Put (Worker's Way)
and the right-wing Novaya Rus (New Russia) - both of which Kerensky had just shut down -
shared similar political views....

* * *

The "darned incognito" of the members of the Executive Committee was, of course, noticed
by the public. Initially it was the educated society of Petrograd that was obsessed with this
question, which several times surfaced in newspapers. For two months, the Committee tried
to keep the secret, but by May they had no other choice but reveal themselves and had
published the actual names of most of the pseudonym-holders (except for Steklov-
Nakhamkis and Boris Osipovich Bogdanov, the energetic permanent chair of the council;
they had managed to keep their identities secret for a while; the tatter's name confused the
public by similarity with another personality, Bogdanov-Malinovsky). This odd secrecy
irritated the public, and even ordinary citizens began asking questions. It was a Iready typical
in May that if, during a plenary meeting of the Soviet, someone proposed Zinovievor
Kamenev for something, the public shouted from the auditorium demanding their true
names.

Concealing true names was incomprehensible to the ordinary man of that time: only thieves
hide and change their names. Why is Boris Katz ashamed of his name, and instead calling
himself "Kamkov"? Why does Lurie hide under the alias of "Larin"? Why does Mandelshtam
use the pseudonym "Lyadov"? Many of these had aliases that originated out of necessity in
their past underground life, but what had compelled the likes of Shotman, the Socialist
Revolutionary from Tomsk, (and not him alone) to become "Danilov" in 1917?

Certainly, the goal of a revolutionary, hiding behind a pseudonym, is to outsmart someone,
and that may include not only the police and government. In this way, ordinary people as
well are unable to figure out who their new leaders are.

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Intoxicated by the freedom of the first months of the February Revolution, many Jewish
activists and orators failed to notice that their constant fussing around presidiums and rallies
produced certain bewilderment and wry glances. By the time of the February Revolution
there was no "popular anti-Semitism" in the internal regions of Russia, it was confined
exclusively to the areas of the Pale of Settlement. (For instance, Abraham Cogan had even
stated in 1917: "We loved Russia despite all the oppression from the previous regime
because we knew that it was not the Russian people" behind it but Tsarism.[63]) But after
just a few months following the February Revolution, resentment against Jews had suddenly
flared up among the masses of people and spread over Russia, growing stronger with each
passing month. And even the official newspapers reported, for instance, on the exasperation
in the waiting lines in the cities. "Everything has been changed in that twinkle of the eye that
created a chasm between the old and the new Russia. But it is queues that have changed the
most. Strangely, while everything has moved to the left, the food lines have moved to the
right. If you ... would like to hear Black Hundred propaganda ... then go and spend some time
in a waiting line." Among other things you will find out that "there are virtually no Jews in
the lines, they don't need it as they have enough bread hoarded." The same "gossip about
Jews who tuck away bread" rolls from another end of the line as well; "the waiting lines is
the most dangerous source of counterrevolution." [64] The author Ivan Nazhivin noted that
in the autumn in Moscow anti-Semitic propaganda fell on ready ears in the hungry
revolutionary queues: "What rascals! ... They wormed themselves onto the very top! ... See,
how proudly they ride in their cars.... Sure, not a single Yid can be found in the lines here....
Just you wait!"[65]

Any revolution releases a flood of obscenity, envy, and anger from the people. The same
happened among the Russian people, with their weakened Christian spirituality. And so the
Jews - many of whom had ascended to the top, to visibility, and, what is more, who had not
concealed their revolutionary jubilation, nor waited in the miserable lines -increasingly
became a target of popular resentment.

Many instances of such resentment were documented in 1917 newspapers. Below are
several examples. When, at the Apraksin market on Sennaya Square, a hoard of goods was
discovered in possession of Jewish merchants, "people began shout ... 'plunder Jewish
shops!', because 'Yids are responsible for all the troubles' ... and this word 'Yid' is on
everyone's lips."[66] A stockpile of flour and bacon was found in the store of a merchant
(likely a Jew) in Poltava. The crowd started plundering his shop and then began calling fora
Jewish pogrom. Later, several members of the Soviet of Workers' Deputies, including
Drobnis, arrived and attempted to appease the crowd; as a result, Drobnis was beaten. [67]
In October in Ekaterinoslav soldiers trashed small shops, shouting "Smashthe bourgeois!
Smash the Yids!" In Kiev at the Vladimirsky market a boy had hit a woman, who tried to buy
flour out her turn on the head Instantly, the crowd started yelling "the Yids are beating the
Russians!" and a brawl ensued. (Note that it had happened in the same Kiev where one
could already see the streamers "Long live free Ukraine without Yids and Poles!") By that

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time "Smash the Yids!" could be heard in almost every street brawl, even in Petrograd, and
often completely without foundation. For instance, in a Petrograd streetcar two women
"called for disbanding of the Soviet of Workers' and Soldiers' Deputies, filled, according to
them, exclusively by 'Germans and Yids'. Both were arrested and called to account." [68]

Newspaper Russkaya Volya (Russian Freedom) reported: "Right in front of our eyes, anti-
Semitism, in its most primitive form ... re-arises and spreads.... It is enough to hear to
conversations in streetcars [in Petrograd] or in waiting lines to various shops, or in the
countless fleeting rallies at every corner and crossroad ... they accuse Jews of political
stranglehold, of seizing parties and Soviets, and even of ruining the army ... of looting and
hoarding goods. "[69]

Many Jewish socialists, agitators in the front units, enjoyed unlimited success during the
spring months when calls for a "democratic peace" were tolerated and fighting was not
required. Then nobody blamed them for being Jewish. But in June when the policy of the
Executive Committee had changed toward support and even propaganda for the offensive,
calls of "smash the Yids!" began appearing and those Jewish persuaders suffered battering
by unruly soldiers time and time again.

Rumors were spreading that the Executive Committee in Petrograd was "seized by Yids." By
June this belief had taken root in the Petrograd garrison and factories; this is exactly what
soldiers shouted to the member of the Committee Voitinsky who had visited an infantry
regiment to dissuade the troops from the looming demonstration conceived by Bolsheviks
on June 10.

V. D. Nabokov, hardly known for anti-Semitism, joked that the meeting of the foremen of
the Pre-Parliament in October 1917 "could be safely called a Sanhedrin": its majority was
Jewish; of Russians, there were only Avksentiev, me, Peshekhonov, and Chaikovsky...." His
attention was drawn to that fact by Mark Vishnyakwho was present there also. [70]

By autumn, the activity of Jews in power had created such an effect that even Iskry (Sparks),
the illustrated supplement to the surpassingly gentle Russkoe Slovo (Russian Word) that
would until then never dare defying public opinion in such a way, had published an abrasive
anti-Jewish caricature in the October 29 issue, that is, already during fights of the October
coup in Moscow.

The Executive Committee of the Soviet of Workers' and Soldiers' Deputies actively fought
against anti-Semitism. (I cannot rule out that the harsh refusal to accept the well-deserved
Plekhanov into the CEC in April 1917 was a kind of revenge for his anti-Bund referral to the
"tribe of Gad," which was mentioned in Lenin's publications. [71]lndeed, I cannot provide any
other explanation.) On July 21 the 1st Ail-Russian Congress of Soviets had issued a
proclamation about a struggle against anti-Semitism ("about the only resolution approved by
the Congress unanimously, without any objections or arguments"[72]). When in the end of
June (28th and 29th) the re-elected Bureau of the CEC had assembled, they had heard a

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report on "the rise of anti-Semitic agitation ... mainly in the northwestern and southwestern"
guberniyas; a decision was made immediately to send a delegation of 15 members of the
CEC with special powers there[73], subordinating them to the direction of the "Department
on the Struggle against Counter-Revolution."

On the other hand, Bolsheviks, who advanced their agenda under the slogan "Down with the
ministers-capitalists!" not only did nothing to alleviate this problem, they even fanned its
flames (along with the anarchists, despite the fact that the latter were headed by one
Bleikhman). They claimed that the Executive Committee was so exceptionally lenient toward
the government only because capitalists and Jews control everything (isn'tthat reminiscent
of Narodnaya Volya [the People's Will terrorist organization] of 1881?).

And when the Bolshevik uprising of July 3-4 broke out (itwas in fact targeted not againstthe
already impotent Provisional Government but againstthe Bolshevik's true competitor -
Executive Committee), the Bolsheviks slyly exploited the anger of soldiers toward Jews by
pointing them to that very body - see, there they are!

But when the Bolsheviks had lost their uprising, the CEC had conducted an official
investigation and many members of the commission of inquiry were Jews from the
presidium of the CEC. And because of their "socialist conscience" they dared not call the
Bolshevik uprising a crime and deal with it accordingly. So the commission had yielded no
result and was soon liquidated.

During the garrison meeting, arranged by the CEC on October 19, just before the decisive
Bolshevik uprising, "one of representatives of 176th Infantry Regiment, a Jew," warned that
"those people down on the streets scream that Jews are responsible for all the wrongs."[74]
At the CEC meeting during the night of October 25, Gendelman reported that when he was
giving a speech in the Peter and Paul Fortress earlier that afternoon he was taunted: "You
are Gendelman! That is you are a Yid and a Rightist!"[75] When on October 27 Gotz and his
delegation to Kerens ky tried to depart to Gatchina from the Baltiysky Rail Terminal, he was
nearly killed by sailors who screamed that "the Soviets are controlled by Yids."[76] And
during the 'wine pogroms' on the eve of the 'glorious Bolshevik victory,' the calls "Slaughter
Yids!" were heard also.

And yet there was not a single Jewish pogrom over the whole year of 1917. The infamous
outrageous pogroms inKalusha and Ternopol were in fact the work of frenzied drunken
revolutionary soldiers, retreating in disorder. They smashed everything on their way, all
shops and stores; and because most of those were Jewish-owned, the word spread about
'Jewish pogroms'. A similar pogrom took place in Stanislavov, with its much smaller Jewish
population, and quite reasonably it was not labeled a 'Jewish' pogrom.

Already by the mid-summer of 1917 the Jews felt threatened by the embittered population
(or drunken soldiers), but the ongoing collapse of the state was fraught with incomparably
greater dangers. Amazingly, it seems that both the Jewish community and the press, the

127

latterto a large extent identified with the former, learned nothing from the formidable
experiences of 1917 in general, but narrowly looked at the "isolated manifestations of
pogroms." And so time after time they missed the real danger. The executive power
behaved similarly. When the Germans breached the front at Ternopol in the night of July 10,
the desperate joint meeting of the CEC of the Soviet of Workers' and Soldiers' Deputies and
the Executive Committee of the Soviet of Peasants' Deputies had taken place. They had
acknowledged that should the revolution perish, the country crumbles down (in that exact
order), and then named Provisional Government a "Government for Salvation of the
Revolution," and noted in their appeal to the people that "dark forces are again prepared to
torment our longsuffering Motherland. They are setting backward masses upon the
Jews." [77]

On July 18 at a panel session of the State Duma, in an extremely small circle, Rep.
Maslennikov spoke against the Executive Committee and among other things spelled out the
real names of its members. On the very same evening at the factional meeting of the CEC
they beat an alarm: "This is a case of counterrevolution, it must be dealt with according to
the recently issued decree of the Minister of Internal Affairs Tserete I i on suppression of
counterrevolution! (The decree was issued in response to the Bolshevik uprising, though it
was never used against Bolsheviks.) In two days Maslennikov made excuses in an article in
the newspaper Rech [Speech]: indeed, he named Steklov, Kamenev, and Trotsky but never
intended to incite anger against the entire Jewish people, and "anyway, attacking them, I
had absolutely no wish to make Jewish people responsible for the actions of these
individuals."[78]

Then, in mid-September, when the all gains of the February Revolution were already
irreversibly ruined, on the eve of the by now imminent Bolshevik coup, Ya. Kantorovich
warned in Rech about the danger that: "The dark forces and evil geniuses of Russia will soon
emerge from their dens to jubilantly perform Black Masses...." Indeed, it will happen soon.
Yet what kind of Black masses? -"...Of bestial patriotism and pogrom-loving 'truly-Russian'
national identity." [79] In October in Petrograd I. Trumpeldor had organized Jewish self-
defense forces for protection against pogroms, but they were never needed.

Indeed, Russian minds were confused, and so were Jewish ones.

Several years after the revolution, G. Landau, looking back with sadness, wrote: "Jewish
participation in the Russian turmoil had astonishingly suicidal overtones in it; I am referring
not only to their role in Bolshevism, but to their involvement in the whole thing. And it is not
just about the huge number of politically active people, socialists and revolutionaries, who
have joined the revolution; I am talking mainly about the broad sympathy of the masses it
was met with.... Although many harbored pessimistic expectations, in particular, an
anticipation of pogroms, they were still able to reconcile such a foreboding with an
acceptance of turmoil which unleashed countless miseries and pogroms. It resembled the
fatal attraction of butterflies to fire, to the annihilating fire.... It is certain there were some

128

strong motives pushing the Jews into that direction, and yet those were clearly suicidal....
Granted, Jews were not different in that from the rest of Russian intelligentsia and from the
Russian society.... Yet we had to be different ... we, the ancient people of city-dwellers,
merchants, artisans, intellectuals ... we had to be different from the people of land and
power, from peasants, landowners, officials."[80]

And let's not forget those who were different. We must always remember that Jewry was
and is very heterogeneous, that attitudes and actions vary greatly among the Jews. So it was
with the Russian Jewry in 1917: in provinces and even in the capital there were circles with
reasonable views and they were growing as October was getting closer.

The Jewish stance toward Russian unity during the months when Russia was pulled apart not
only by other nations, but even by Siberians, was remarkable. "All over the course of
revolution Jews, together with Great Russians, were among the most ardent champions of
the idea of Great Russia."[81] Now, when Jews had gotten their equal rights, what could
they have in common with different peoples on the periphery of the former empire? And yet
the disintegration of a united country would fracture Jewry. In July at the 9th Congress of
Constitutional Democrats, Vinaverand Nolde openly argued against territorial partition of
peoples and in favor of Russian unity.[82] Also in September, in the national section of the
Democratic Conference, the Jewish socialists spoke against any federalization of Russia (in
that they had joined the Centralists). Today they write in an Israeli magazine that
Trumpeldor's Jewish detachments "backed the Provisional Government and had even foiled
the Kornilov's mutiny."[83] Perhaps. However, in rigorously studying events of 1917, I did
not encounter any such information. But I am aware of opposite instances: in early May
1917 in the thundering patriotic and essentially counter-revolutionary "Black Sea Delegation,"
the most successful orator calling forthe defense of Russia was Jewish sailor Batkin.

D. Pasmanik had published the letters of millionaire steamship owner Shulim Bespalovto the
Minister of Trade and Industry Shakhovsky dated as early as September 1915: "Excessive
profits made by all industrialists and traders lead our Motherland to the imminent wreck."
He had donated half a million rubles to the state and proposed to establish a law limiting all
profits by 15%. Unfortunately, these self-restricting measures were not introduced as 'rush
to freedom' progressives, such as Konovalov and Ryabushinsky, did not mind making 100%
war profits. When Konovalov himself became the Minister of Trade and Industry, Shulim
Bespalov wrote to him on July 5, 1917: "Excessive profits of industrialists are ruining our
country, now we must take 50% of the value of their capitals and property," and added that
he is ready to part with 50% of his own assets. Konovalov paid no heed. [84]

In August, at the Moscow Ail-Russian State Conference, O. O. Gruzenberg (a future member
of the Constituent Assembly) stated: "These days the Jewish people ... are united in their
allegiance to our Motherland, in unanimous aspiration to defend her integrity and
achievements of democracy" and were prepared to give for her defense "all their material

129

and intellectual assets, to part with everything precious, with the flower of their people, all
their young." [85]

These words reflected the realization that the February regime was the best for the Russian
Jewry, promising economic progress as well as political and cultural prosperity. And that
realization was adequate.

The closer it got to to October coup and the more apparent the Bolshevik threat, the wider
this realization spread among Jews, leading them to oppose Bolshevism. It was taking root
even among socialist parties and during the October coup many Jewish socialists were
actively against it. Yet they were debilitated by their socialist views and their opposition was
limited by negotiations and newspaper articles - until the Bolsheviks shutdown those
news pa pers.

It is necessary to state explicitly that the October coup was not carried by Jews (though it
was under the general command of Trotsky and with energetic actions of young Grigory
Chudnovsky during the arrest of Provisional Government and the massacre of the defenders
of the Winter Palace). Broadly speaking, the common rebuke, that the 170-million-people
could not be pushed into Bolshevism by a small Jewish minority, is justified. Indeed, we had
ourselves sealed our fate in 1917, through our foolishness from February to October-
December.

The October coup proved a devastating lot for Russia. Yet the state of affairs even before it
promised little good to the people. We had already lost responsible statesmanship and the
events of 1917 had proved it in excess. The best Russia could expect was an inept, feeble,
and disorderly pseudo-democracy, unable to rely on enough citizens with developed legal
consciousness and economic independence.

After October fights in Moscow, representatives of the Bund and Poale-Zion had taken part
in the peace negotiations - not in alliance with the Junkers or the Bolsheviks — but as a third
independent party. There were many Jews among Junkers of the Engineers School who
defended the Winter Palace on October 25: in the memoirs of Sinegub, a palace defender,
Jewish names appear regularly; I personally knew one such engineer from my prison
experience. And during the Odessa City Duma elections the Jewish block had opposed the
Bolsheviks and won, though only marginally.

During the Constituent Assembly elections "more than 80% of Jewish population in Russia
had voted" for Zionist parties. [86] Lenin wrote that 550 thousands voted for Jewish
nationalists. [87] "Most Jewish parties have formed a united national list of candidates; seven
deputies were elected from that list -six Zionists" and Gruzenberg. The success of Zionists
was facilitated by the recently published declaration of British Minister of Foreign Affairs
Balfour on the establishment of 'Jewish national home' in Palestine, which was "met with
enthusiasm by the majority of Russian Jewry (celebratory demonstrations, rallies and
worship services took place in Moscow, Petrograd, Odessa, Kiev and many other cities). "[88]

130

Prior to the October coup, Bolshevism was not very influential among Jews. But just before
the uprising, Natanson, Kamkov, and Shteinberg on behalf of the left Socialist
Revolutionaries had signed a combat pact with Bolsheviks Trotsky and Kamenev.[89] And
some Jews distinguished themselves among the Bolsheviks in their very first victories and
some even became famous. The commissar of the famed Latvian regiments of the 12th
Army, which did so much for the success of Bolshevik coup, was Semyon Nakhimson. "Jewish
soldiers played a notable role during preparation and execution of the armed uprising of
October 1917 in Petrograd and other cities, and also during suppression of mutinies and
armed resurrections against the new Soviet regime. "[90]

It is widely known that during the 'historical' session of the Congress of Soviets on October
27 two acts, the 'Decree on Land' and the 'Decree on Peace', were passed. But it didn't leave
a mark in history that after the 'Decree on Peace' but before the 'Decree on Land' another
resolution was passed. It declared it "a matter of honor for local Soviets to prevent Jewish
and any other pogroms by dark forces."[91](Pogroms by 'Red forces of light' were not
anticipated.)

So even here, at the Congress of Workers' and Peasants' Deputies, the Jewish question was
put ahead of the peasant one.

Sources:

[I] Delo Naroda, March 25, 1917, p. 3

[2] Russkaya Volya, April 14, 1917, p. 1; April 20, p. l.See alsoRech, April 16, 1917, p. 1; April 20, p. 1.

[3] Russkaya Volya, April 23,1917,p.4.

[4] Birzhevye Vedomosti, May24, 1917, p. 2.

[5] See, forinstance, Russkaya Volya, MaylO, 1917,p. 5; Birzhevye Vedomosti, May 9, 1917,p. 5; Birzhevye
Vedomosti, June 1, 1917, p. 6; Rech, July 29, 1917, p. 6.

[6] Kratkaya Evreiskaya Entsiklopediya [The Short Jewish Encyclopedia (henceforth— SJE)]. Jerusalem, 1994. v. 7,
p. 399.

[7] I bid., p. 380-381.
[8] Ibid., p. 379.

[9] G. Aronson. Evreyskaya obshchestvennost v Rossii v 1917-1918 [The Jewish Public in Russia in 1917-1918]//
Kniga o russkomevreystve: 1917-1967 [The Book of Russian Jewry: 1917-1967 (henceforth — BRJ-2)]. New
York: Association of Russian Jews, 1968,p. 6.

[10] SJE, v.7, p. 378.

[II] Izvestiya, April 9,1917, p. 4.
[12] SJE, v.7, p. 378-379.

[13] SJE, v.7, p. 378.

131

[14] Izvestiya, September 15, 1917, p. 2.
[15] SJE, v.6, p. 85; v.7, p. 379.
[16] SJE, v.7, p. 378.

[17] Birzhevye Vedomosti, April 12, 1917, p. 4.
[18] SJE, v.6, p. 463,464.

[19] D. Pasmanik.Chego zhe my dobivaemsya? [What are we struggl ingfor?] // Rossiya i evrekOtechestvennoe
objedinenierusskikh evreev za granitsei [Russia and Jews: Expatriate Society of Russian Jews in Exile
(henceforth— RJ)]. Paris, YMCA-Press, 1978, p. 211 [The 1st Edition: Berl in, Osnova, 1924].

[20] SJE, v.7, p. 378.

[21] Ibid., p. 379.

[22] Ibid., p. 380-381.

[23] Ibid., p. 379.

[24] Rech, April 27, 1917, p. 3.

[25] SJE, v.7, p. 378.

[26] Russkaya Volya, April 25, 1917, p. 5.

[27] A. I. Denikin.Ocherki russkoi smuty.Vl: Krushenie vlasti I armii,fevral-sentyabrl917 [Russian Turmoil .
Memoirs. VI: Collapseof Authority and Army]. Paris, 1922, p. 129-130.

[28] SJE, v.7, p. 379.

[29] Bi rzhevye Vedomosti, May 5, 1917, p. 2.
[30] SJE, v.4, p. 775.
[31] SJE, v.5, p. 475.

[32] Obshchee delo, October 14 and 16, 1917

[33] A. Sutton. Wall Street and the Bolshevik Revolution. Translation from English, Moscow, 1998, p. 14-36.
[34] Rech, June 27, 1917, p. 3; June 28, p. 2-3.
[35] Rech, August 2, 1917, p. 3.

[36] Russkaya Evreiskaya Entsiklopediya [The Russian Jewish Encyclopedia (henceforth — RJE)]. 2nd edition,
Moscow, 1994- 1997. v. 1, p. 240,427; v. 2, p. 124; v. 3, p. 29, 179, 280.

[37] RJE, v. 1, p.473;v. 3, p. 41.

[38] Narodnoe soprotivlenie kommunismu v Rossii:Ural i Prikamye. Noyabr 1917- yanvar 1919 [People's
Resistanceto Communism: Urals and Prikamye. November 1917 - January 1919. Redactor M. Bernshtam. Paris:
YMCA-Press, 1982, p. 356. Volume 3 of the series Issledovaniya Noveishei Russkoi istorii [Studies of Modern
Russian History].

132

[39] RJE, v. 2, p.85;v. 3, p. 106.

[40] RJE, v. 3, p. 224, 505;v. 1, p. 239.

[41] Rech, June 28,1917, p. 2.

[42] Russkaya Volya, April 13,1917, p. 3.

[43] Russkaya Volya, April 9, 1917, p. 3.

[44] Birzhevye vedomosti, May 7, 1917, p. 3.

[45] G. Aronson. Evreyskaya obshchestvennost v Rossii v 1917-1918 [The Jewish Public in Russiain 1917-1918].
// BRJ-2, p. 7.

[46] RJE, v. 7, p. 381.

[47] Ibid.

[48] 1.0. Levin. Evrei v revolutsii [The Jews in the Revolution].// RJ, p. 124.
[49] RJE, v. 7, p. 399.

[50] G. Aronson. Evreyskaya obshchestvennostv Rossii v 1917-1918 [The Jewish Publ ic in Russia in 1917-1918]
//BRJ-2, p. 10. RJE, v. 7, p. 381.

[51] RJE, v. 3, p. 162, 293.

[52] G. Aronson. Evreyskaya obshchestvennostv Rossii v 1917-1918 [The Jewish Public in Russiain 1917-1918]
// BRJ-2, p. 7.

[53] Izvestiya, November 8, 1917, p. 5.

[54] D. S. Pasmanik. Russkaya revolutsia i evreistvo: (Bolshevism i iudaizm) [Russian Revolution and Jewry:
Bolshevism and Judaism]. Paris, 1923, p. 153-154.

[55] Rech, July 28, 1917, p. 3.

[56] I bid.; see also G. Lelevich. Oktyabr v stavke [The October in the general Headquarters]. Gomel, 1922, p. 13,
66-67.

[57] V. B. Stankevich. Vospominaniya, 1914-1919 [Memoirs, 1914-1919]. Berlin, publ ishing house of I. P.
Ladyzhnikov, 1920, p. 86-87.

[58] A. I. Denikin.Ocherki russkoi smuty.Vl: Krushenie vlasti I armii,fevral-sentyabrl917 [Russian Turmoil .
Memoirs. VI: Collapseof Authority and Army]. Paris, 1922, p. 216.

[59] NikSukhanov. Zapiski o revolutsii [Memoirs of the Revolution]. Berlin, Publ ishing House of Z. I. Grzhebin,
1923, v.5, p. 287.

[60] Russkaya Volya, May 7, 1917, p. 4.
[61] Ibid., p. 6.

[62] Zhurnaly zasedanii Vremennogo Pravitelstva [Minutes ofthe meetings of the Provisional Government].
Petrograd, 1917. VI: March-May; April 6 meeting (book 44, p. 5) and April 27 meeting (book 64, p. 4).

133

[63] Rech, June 28,1917, p. 2.
[64] Rech, May 3, 1917, p. 6.

[65] Ivan Nazhivin.Zapiski o revolutsii [Notes about Revolution]. Vienna, 1921, p. 28.
[66] Rech, June 17, 1917, evening issue, p. 4.
[67] Rech, September 9, 1917, p. 3.
[68] Rech, August 8, 1917, p. 5.

[69] Russkaya Volyajune 17, 1917, evening issue, p. 4.

[70] V. Nabokov. Vremennoye pravitelstvo [The Provisional Government] // Archive of Russian Revolution,
published byGessen. BerlimSlovo, 1922, v. 1, p. 80.

[71] V. I. Lenin. Sochineniya [Works]. In 45 volumes, 4th Edition (henceforth — Lenin, 4th edition). Moscow,
Gospolitizdat,1941-1967,v.4, p. 311.

[72] Izvestiyajune 28, 1917, p. 5.

[73] Izvestiyajune 30, 1917, p. 10.

[74] Rech, October 20, 1917, p. 3.

[75] Izvestiya, October 26, 1917, p. 2.

[76] Delo Naroda, October 29, 1917, p. 1.

[77] Rech, July 11, 1917, p. 3.

[78] Rech, July 21, 1917, p. 4.

[79] Rech, September 16, 1917, p. 3.

[80] G. A. Landau. Revol utsionnye idei v evreiskoi obchshestvennosti [Revolutionary ideas in Jewish society]//
RJ, p. 105, 106.

[81] D. S. Pasmanik. Russkaya revol utsia i evreistvo: (Bolshevism i iudaizm) [Russian Revolution and Jewry:
Bolshevism and Judaism]. Paris, 1923, p. 245.

[82] Rech, July 26, 1917, p. 3.

[83] I. Eldad. Tak kto zhe nasledniki Zhabotinskogo? [So Who Are the Heirs of Jabotinsky?]// "22":
Obshchestvenno-politicheskiy i I iteraturniy zhurnal evreyskoy i ntel I i gents i i izSSSR v Izraile [Social, Pol itical and
Literary Journal ofthe Jewish Intelligentsia from the USSR in Israel (henceforth - "22")]. Tel-Aviv, 1980,(16), p.
120.

[84] D. S. Pasmanik. Russkaya revol utsia i evreistvo: (Bolshevism i iudaizm) [Russian Revolution and Jewry:
Bolshevism and Judaism]. Paris, 1923, p. 179-181.

[85] Rech, August 16, 1917, p. 3.

[86] V. Boguslavsky.VsachshituKunyaeva [In Defense of Kunyaev] // "22", 1980,(16), p. 169.

134

[87] Lenin, 4th edition, v. 30, p. 231.

[88] SJE, v.7, p. 381.

[89] Kh. M. Astrakhan. Bolsheviki i ikh politicheskieprotivnikivl917godu [The Bolsheviks andTheir Political
Adversaries in 1917]. Leningrad, 1973, p. 407.

[90] Aron Abramovich. V reshayuchshey voine: Uchastie i rol evreev SSSR v voine protiv natsisma [In the
Deciding War: Participation and Role of Jews in the USSR in the War Against Nazism] 2nd Edition, Tel Aviv, 1982,
v. 1, p. 45, 46.

[91] L. Trotsky. Istoriya russkoi revolutsii.T. 2: Oktyabrskaya revolutsia [TheHistoryof Russian Revolution].
Berlin, Granit, 1933, v. 2: October Revolution, Part2, p. 361.

135

Chapter 16: During the Civil War

Trotsky once boasted that during the Civil War, "even" traveling in his special
Revvoyensovet's [Revolutionary Military Council] railroad coach, he was able to find time to
acquaint himself with the latest works of French literature.

Not that he realized exactly what he said. He acknowledged that he was able to find not just
time, but room in his heart between appeals to the "revolutionary sailors," forcibly
mobilized units of Red Army, and a thrown order to execute every tenth soldier in a unit that
wavered in battle. Well, he usually did not stay around to supervise carrying out such orders.

Orchestrating a bloody war on the vast plains of Russia, he was absolutely untouched by the
unprecedented sufferings of her inhabitants, by her pain. He soared aloft, above it all, on the
wings of the international intoxication of the Revolution.

The February Revolution was a Russian revolution: no matter how headlong, erroneous and
pernicious it was, it did not aspire to burn down the entire pre-existing life, to annihilate the
whole pre-revolutionary Russia. Yet immediately after the October [Bolshevik revolution],
the Revolution spilled abroad and became an international and devastating plague, feeding
itself by devouring and destroying social order wherever it spread — everything built was to
be annihilated; everything cultivated — to be confiscated; whoever resisted — to be shot.
The Reds were exclusively preoccupied with their grand social experiment, predestined to be
repeated, expanded and implemented all over the world.

From an easy, quick blow, the October coup snowballed into a fierce three -year-long Civil
War, which brought countless bloody calamities to all the peoples of Russia.

The multinationality of the former Empire and the cannon recoil from the Great War
complicated both the inhumane Bolshevik plot and its implementation. Unlike the French
Revolution, which unfolded on the territory of mono-national France and did not see much
foreign intervention apart from a short incursion of hostile troops, and with all its horrors
being a national affairfrom beginning to end, the Russian Revolution was horribly
aggravated by its multinational madness. It saw the strong participation of Red Latvians
(then Russian subjects), former German and Austrian prisoners of war (organized into full-
blown regiments like the Hungarians), and even large numbers of Chinese. No doubt the
brunt of the fighting for the Reds was carried out by Russians; some of them were drafted on
pain of death while others volunteered in a mad belief they would be fighting for a happy
future for themselves. Yet the Russian Jews were not lost in all that diversity.

The politically active part of Russian Jewry, which backed the Bolshevik civic regime in 1917,
now just as boldly stepped into the military structures of Bolsheviks. During the first years
after the October Revolution in the midst of the internationalist frenzy, the power over this
enormous land was effortlessly slipping into the hands of those clinging to the Bolsheviks.
And they were overwhelmed by the newfound immensity of that power. They immediately
began using it without a backward glance or any fear of control — some, without doubt, in
the name of higher ideals, while others — in the name of lower ones ("obstinacy of
fanaticism in some and ability to adapt in others"1). At that time, nobody could imagine that

136

the Civil War would ignite enormous Jewish pogroms, unprecedented in their atrocity and
bloodshed, all over the South of Russia.

We can judge the true nature of the multi-ethnic war from the Red pogrom during the
suppression of the Kronstadt Uprising in March 1921. A well-known socialist-revolutionary
and sociologist Pitrim Sorokin writes: "For three days, Latvian, Bashkir, Hungarian, Tatar,
Russian, Jewish and international rabble, crazed by alcohol and the smell of blood, raped and
killed without restraint."2

Or here is another recollection from ordinary witnesses. During the feast of the Epiphany in
1918, an Orthodox Sacred Procession stirred forth from the gates of the Kremlin inTula -
and an "international squad" gunned it down.

Even with the ruthless international squads, the force of the "Red Guard" alone was no
longer sufficient. The Bolshevik regime needed a regular army. In 1918, "Lev Trotsky, with
the help of Sklyansky and JacovSverdlov, created the Red Army." "Many Jews were fighting
in its ranks. Some units were entirely Jewish, like, for example, the brigade of Josef
Furman."3 The Jewish share in the command corps the Red Army become large and
influential and this trend continued for many years even after the end of the Civil War. This
Jewish involvement has been researched by several Jewish authors and encyclopedias.

In the 1980s, Israeli scholarAaron Abramovich used many Soviet sources (including The Fifty-
Year Anniversary of the Soviet Armed Forces, The Soviet Historical Encyclopedia, volumes of
Directives of the Front Command of the Red Army) to compile detailed nominal rosters of
highly ranked Jewish commanders (exclusivelyJewish ones) in the Red Army during the
period from the Civil War up to the aftermath of Second World War.

Let's skim through the pages allocated to the Civil War.4 This is a very extensive roster; it
begins with the Revvoyensoviet, where Abramovich lists L. Trotsky, E. Sklyansky, A.
Rosengoltz, and Y. Drabkin-Gusev. Trotsky ordered the "establishment of fronts with
headquarters, and formation of new armies," and "Jews were present in almost all the
revvoyensoviets of the fronts and armies." (Abramovich lists the most prominent individuals:
D. Vayman, E. Pyatnitsky, L. Glezarov, L. Pechyorsky, I. Slavin, M. Lisovsky, G. Bitker, Bela Kun,
Brilliant-Sokolnikov, I. Khodorovsky). Earlier, at the onset of the Civil War, the Extraordinary
Command Staff of the Petrograd Military District was headed by Uritsky, and among the
members of the Petrograd Committee of Revolutionary Defense were Sverdlov (the
chairman), Volodarsky, Drabkin-Gusev, Ya. Fishman (a leftist Socialist Revolutionary) and G.
Chudnovsky. In May 1918 there were two Jews among the eleven commissars of military
districts: E. Yaroslavsky-Gubelman (Moscow District) and S. Nakhimson (Yaroslavsky District).
During the war, several Jews were in charge of armies: M. Lashevich was in charge of the 3rd
— and later, of the 7th Army of Eastern Front; V. Lazarevich was in charge of the 3rd Army of
the Western Front, G. Sokolnikov led the 8th Army of the Southern Front, N. Sorkin -the 9th,
and I. Yakir- the 14th Army. Abramovich painstakingly lists numerous Jewish heads of staff
and members of the revvoyensoviets in each of the twenty armies; then the commanders,
heads of staff and military commissars of divisions (the list of the latter, i.e., those in charge
of the ideological branch of command, was three-times longer than the list of Jewish
commanders of divisions). In this manner Abramovich describes brigades, regiments and
separate detachments. He lists Jewish heads of political administrations and revolutionary

137

military tribunals at all levels, noting that "especially large percentage of Jews can be found
among political officers at all levels of the Red Army...." "Jews played an important role in
the provision and supply services. Let's name some of them...." "Jews occupied important
positions in military medicine as well: heads of sanitary administrations of the fronts and
armies, senior doctors of units and bodies of troops...." "Many Jews — commanders of large
units and detachments — were distinguished for their courage, heroism and generalship"
but "due to the synoptic character of this chapter we cannot provide detailed descriptions of
the accomplishments of Jewish Red Army soldiers, commanders and political officers."
(Meticulously listing the commanders of armies, the researcher misses another Jew, Tikhon
Khvesin, who happened to be in charge of the 4th Army of the Eastern Front, then — of the
8th Army of the Southern Front, and later of the 1st Army of the Turkestan Front.5)

The Russian Jewish Encyclopedia provides additional information about some commanders.
(Here I would like to commend this encyclopedia (1994), for in our new free times its authors
performed an honest choice — writing frankly about everything, including less than
honorable things.)

Drabkin-Gusev became the Head of Political Administration of the Red Army and the Chief of
the entire Red Army in 1921. Later he was the head of IstPart (Commission on the History of
October Revolution and Bolshevist Party) and a big figure in the Comintern, a nd was buried
in the Kremlin wall [in Moscow].

Mikhail Gaskovich-Lashkevich was a member of many revvoyensoviets, and later he was in
charge of the Siberian Military District, and even later — the First Deputy Chairman of the
Revvoyensoviet of the USSR (yet he was buried merely on the Field of Mars [in St.
Petersburg]).

Israel Razgonwasthe military commissar of the Headquarters of Petrograd Military District
and participated in the suppression of the Kronstadt Uprising; later, he was in charge of the
Red Army of Bukhara, suppressing the uprising in Central Asia; still later he worked in the
Headquarters of the Black See Fleet.

Boris Goldberg was Military Commissar of the Tomskaya Guberniya, later of the Permskaya
Guberniya, still laterof the Privolzhskiy Military District, and even later he was in charge of
the Reserve Army and was acknowledged as one of the founders of Soviet Civil Aviation.

Modest Rubenstein was Deputy Head of the Revvoyensoviet of the Special Army, and later
he was head of political administration of an army group.

Boris Hippo was the Head of Political Administration of the Black Sea Fleet. (Later he worked
in the political administrations of the Baltic Sea Fleet, the Turkestan Front, was the Head of
Political Administration of the Central-Asian Military District, and later of the Caucasian
Army.)

Michail Landa was a head of the political division of an army, later — Deputy Head of
Political Administration of the entire Red Army, and still later Head of Political
Administration of the Byelorussian and then of the Siberian Military Districts.

138

Lev Berlin was Commissar of the Volga Military Flotilla and laterworked in the Political
Administration of the Crimean Army and still later in that of the Baltic Fleet.5

Yet how many outstanding characters acted at lower levels?

Boris Skundin, previously a lowly apprentice of clockmaker Sverdlov, Sr., successively
evolved into the military commissar of a division, commissar of army headquarters, political
inspector of front, and, finally, into Deputy Head of Political Administration of the 1st Cavalry
Army.

Avenir Khanukaev was commander of a guerilla band who laterwas tried before the
revolutionary tribunal for crimes during the capture of Ashgabatand acquitted, and in the
same year of 1919 was made into political plenipotentiary of the TurkCommission of the All-
Russian Central Executive Committee of the Soviet of People's Commissars on Kashgar,
Bukhara and Khiva.

Moses Vinnitsky ("Mishka-Yaponchik") was a member of the Jewish militia squad in Odessa
1905, and later a gang-leader; he was freed from a hard labor camp by the February
Revolution and became a commander of a Jewish fighting brigade in Odessa, simultaneously
managing the entire criminal underworld of Odessa. In 1919 he was a commander of a
special battalion and later he was in charge of an infantry regiment in the Red Army. His unit
was "composed of anarchists and criminals." In the end he was shot by his own side.

Military commissar Isaiah Tzalkovich was in command of a composite company of the [Red]
cadets during the suppression of the Kronstadt Uprising.7

We can see extraordinary Jewish women in the higher Bolshevik ranks as well.

Nadezda Ostrovskaya rose from the Head of Gubkom [Party Committee of a Guberniya, the
highest executive authority in a guberniya] of Vladimir Guberniya to the post of the Head of
Political Administration of the entire 10th Army.

Revekka Plastinina headed Gubrevkom and later the Gubkom of Archangel Guberniya.

Is it proper to mention here Cecilia Zelikson-Bobrovskaya, who was a seamstress in her
youth, and became the Head of the Military Department of the Moscow Committee of the
Ail-Russian Communist Party of Bolsheviks?8 Or take one of the Furies of the Revolution
Eugenia Bosh (or her sister Elena Rozmirovich)?

Or another thing — the Soviets used the phrase "Corps of Red Cossacks." Yet those were not
Cossacks who embraced communist ideology but plain bandits (who occasionally disguised
themselves as Whites for deception). Those "Cossack Corps" were made of all nationalities
from Romanians to Chinese with a full-blown Latvian cavalry regiment. A Russian, Vitaly
Primakov, was in command and its Political Department was headed by I.I. Minz (by Isaac
Greenberg in the Second Division) and S. Turovskiy was head of the Headquarters. A.
Shilman was the head of operative section of the staff, S. Davidson managed the division
newspaper, and Ya.Rubinov was in charge of the administrative section of the staff.9

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Since we began particularizing let's look at the famous leaders of the Red Army, at those
never-fading names: Vladimir Antonov-Ovseyenko, Vasily Blucher, Semyon Budyonny, Klim
Voroshilov, Boris Dumenko, Pavel Dybenko, Aleksa Dundich, Dmitry Zhloba, Vasily Kikvidze,
Epifan Kovtukh, G ri gory Koto vsky, Philip Mi ronov, Mikhail Muravyov, Vita ly Primakov, Ivan
Sorokin, Semyon Timoshenko, Mikhail Tukhachevsky, leronim Uborevich, Mikhail Frunze,
Vasily Chapaev, Yefim Shchadenko, Nikolay Shchors. Why, couldn't they pull it off without
Jews?

Ortake hundreds and thousands of Russian generals and officers of the former Imperial
Army, who served in the Red Army, though not in the political sections (they were not
invited there), but in other significant posts. True, they had a commissar with a gun behind
them, and many served on pain of execution of their hostage families especially in case of
military failures. Yet they gave an invaluable advantage to the Reds, which actually might
have been crucial for the eventual victory of Bolsheviks. Why, "just about half of the officers
of the General Staff worked for the Bolsheviks."10

And we should not forget that initial and fatal susceptibility of many Russian peasants (by no
means all of them, of course) to Bolshevik propaganda. Shulgin flatly noted: "Death to the
Bourgeois" was so successful in Russia because the smell of blood inebriates, alas, so many
Russians; and they get into a frenzy like wild beasts."11

Yet let's avoid going into another unreasonable extreme, such as the following: "The most
zealous executioners in Cheka were not at all the 'notorious Jews,' but the recent minions of
the throne, generals and officers."12 As though they would be tolerated in there, in the
Cheka ! They were invited there with the only one purpose — to be executed. Yet why such a
quick-temper? Those Jews, who worked in the Cheka, were, of course, not the "notorious
Jews," but quite young and "committed" ones, with revolutionary garbage filling their heads.
And I deem that they served not as executioners but mostly as interrogators.

The Cheka ("Extraordinary Commission," Che-Ka) was established in December 1917. It
instantly gained strength and by the beginning of 1918 it was already filling the entire
populace with mortal fear. In fact, it was the Cheka that started the "Red Terror" long before
its beginning was officially announced on September 5, 1918. The Cheka practiced terror
from the moment of its inception and continued it long after the end of the Civil War. By
January of 1918, the Cheka was "enforcing the death penalty on the spot without
investigation and trial." Then the country saw the snatching of hundreds and later thousands
of absolutely innocent hostages, their mass executions at night or mass drowning in whole
barges. Historian S. P. Melgunov, who himself happened to experience perilous incarceration
in Cheka prisons, unforgettably reflected upon the whole epic story of the "Red Terror" in his
famous book "Red Terror" in Russia 1918-1923.

"There was not a single town or a district without an office of the omnipotent Ail-Russian
Extraordinary Commission [that is, the Cheka], which from now on becomes the main nerve
of state governance and absorbs the last vestiges of law"; "there was not a single place (in
the RSFSR [Russian Federation]) without ongoing executions"; "a single verbal order of one
man (Dzerzhinsky) doomed to immediate death many thousand people." And even when
investigation took place, the Chekists [members of the Cheka] followed their official
instructions: "Do not look for evidence incriminating a suspect in hostile speech or action

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against Soviet power. The very first question you should ask him is about the social class he
belongs to, and what is his descent, upbringing, education and profession. It is these
questions that should determine the suspect's fate (the words of M. Latsis in the bulletin Red
Terror on November 1, 1918 and in Pravda on December 25, 1918)." Melgunov notes: "Latsis
was not original here, he simply rephrased the words of Robespierre in Convent about the
mass terror: 'To execute the enemies of the Fatherland, it is sufficient to establish their
identities. Not punishment but elimination is required'." Directives from the center are
picked up and distributed all over Russia by the Cheka Weekly and Melgunov cites the
periodical profusely: "Red Sword is published in Kiev ... in an editorial by Lev Krainy we read:
'Old foundations of morality and humanity invented by the bourgeoisie do not and cannot
exist for us'.... A. certain Schwartz follows: 'The proclaimed Red Terror should be
implemented in a proletarian way... If physical extermination of all servants of Tsarism and
capitalism is the prerequisite for the establishment of the worldwide dictatorship of
proletariat, then it wouldn't stop us.'"13

It was a targeted, pre-designed and long-term Terror. Melgunov also provides estimates of
the body count of that "unheard-of swing of murders" (precise numbers were practically not
available then). "Yet, I suppose these horrors ... pale into insignificance with respect to the
number of victims if compared to what happened in the South after the end of the Civil War.
Denikin's [the general of the White army in command of the South Russian front] rule was
crumbling. New power was ascending, accompanied by a bloody reign of vengeful terror, of
mere retaliation. At this point it was not a civil war, it was physical liquidation of a former
adversary." There were waves and waves of raids, searches, new raids and arrests. "Entire
wards of prisoners are escorted out and every last man is executed. Because of the large
number of victims, a machine-gun is used"; "they execute 15-16-years-old children and 60-
years-old elders." The following is a quote from a Cheka announcement in the Kuban region:
"Cossack villages and settlements, which give shelter to Whites and Greens [Ukrainian
nationalists], will be destroyed, the entire adult population — executed, and all property —
confiscated." After Wrangel [another White general] left, "Crimea was dubbed the 'All-
Russian Cemetery'" (different estimates suggest the number of murdered as between
120,000 and 150,000). "In Sevastopol people were not just shot but hanged, hanged by
dozens and even by hundreds," Nakhimov Prospect [a major street] was lined with the
corpses of the hanged ... people arrested on the streets and hastily executed without trial."
Terror in the Crimea continued through 1921. 14

But no matter how deep we dig into the history of Cheka, special departments, special
squads, too many deeds and names will remain unknown, covered by the decomposed
remnants of witnesses and the ash of incinerated Bolshevik documents. Yet even the
remaining documents are overly eloquent. Here is a copy of a secret "Extract from the
protocol of a meeting of the Political Bureau of the Central Committee of the All -Russian
Communist Party of Bolsheviks" dated by April 18, 1919, obtained from the Trotsky archive
at Columbia University.

"Attended cc. [comrades] Lenin, Krestinsky, Stalin, Trotsky.

Heard: ...3. Statement of c. Trotsky that Jews and Latvians constitute a huge percentage of
officials in the front-line Chekas, front-line and rear area executive commissions and central

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Soviet agencies, and that their percentage in the front-line troops is relatively small, and that
because of this, strong chauvinist agitation is conducted among the Red Army soldiers with
certain success, and that, according to c. Trotsky's opinion, it is necessary to redistribute the
Party personnel to achieve a more uniform representation of officials of all nationalities
between front-line and rear areas.

Decided: To propose cc. Trotsky and Smilga to draft an appropriate Directive of the Central
Committee to the commissions responsible for the allotment of cadres between the central
and local Soviet organizations and the front."15

Yet it is hard to believe that the meeting produced the intended effect. A contemporary
researcher, the first who approached "the problem of the role and place of Jews (and other
ethnic minorities) in Soviet machinery," studied declassified archive documents and
concluded that "at the initial stage of activity of the punitive agencies, during the 'Red
Terror,' national minorities constituted approximately 50% of the central Cheka apparatus,
with their representation on the major posts reaching 70%." 16 The author provides
September 25, 1918 statistical data: among the ethnic minorities — numerous Latvians and
fairly numerous Poles "- the Jews are quite noticeable, especially among "major and active
Cheka officials," i.e., commissars and investigators. For instance, among the "investigators of
the Department of Counter-Revolutionary Activities - the most important Cheka
department - half were Jews."17

Below are the service records of several Chekists of the very first call (from the Russian
Jewish Encyclopedia).18

Veniamin Gerson was in the Cheka from 1918, and from 1920 he was a personal referent to
Dzerzhinsky.

Israel Leplevsky, a former member of Bund, joined the Bolsheviks in 1917 and worked in the
Cheka from 1918; he was the head of the State Political Directorate [formed from the Cheka
in 1922] of the Podolsk Guberniya and laterof the Special Department of Odessa. And he
climbed all the way up to the post of head of the OGPU [Joint State Political Directorate, the
successorto the Cheka] of USSR! Later he occupied posts of Narkom of Internal Affairs of
Byelorussia and Uzbekistan.

Zinovy Katznelson became a Chekist immediately after the October Revolution; later he was
a head of special departments in several armies, and then of the entire Southern Front. Still
later we can see him in the highest ranks in the Cheka headquarters, and even later at
different times he was in charge of the Cheka of the Archangel Guberniya, the
Transcaucasian Cheka, the North Caucasus GPU, the Kharkov GPU [another Cheka -successor
secret police organization]; he also was deputy to the Narkom of Internal Affairs of Ukraine
and deputy head of the entire GULag [that is, the government agency that administered the
main Soviet penal labor camp systems].

Solomon Mogilevsky was chair of the Ivano-Voznesensk tribunal in 1917, then in charge of
Cheka in Saratov. Later we find him again in an army tribunal; and after that he was in
succession: deputy head of the Bureau of Investigations of the Moscow Cheka, head of
Foreign Affairs Department of Cheka headquarters, and head of the Cheka of Transcaucasia .

142

Did Ignaty Vizner contemplate the scale of his actions when he investigated the case of
Nicolay Gumilev? Not likely- he was too busy. He served in the Special Section at the
Presidium of Cheka headquarters, he was the founder of the Bryansk Cheka, and later he
was an investigator in the case of the Kronstadt Uprising and a special plenipotentiary of the
Presidium of the Cheka-GPU on cases of special importance.

Lev Levin-Velsky, former member of the Bund [a Jewish socialist labor organization], was in
charge of the Cheka of the Simbirsk Guberniya in 1918-1919, later of the Special Department
of the 8th Army, still later of the Cheka of the Astrakhan Guberniya. Beginning in 1921, he
was an envoy plenipotentiary of the central Cheka in the Far East, and later, from 1923, an
envoy plenipotentiary of the OGPU in Central Asia. Still later, from the beginning of 1930, he
worked in the Moscow OGPU. (And even later in his career he was deputy Narkom of
Internal Affairs of the USSR.)

Or consider Nahum (Leonid) Etington: active in the Cheka beginning in 1919, later head of
the Cheka of the Smolensk Guberniya; still later he worked in the GPU of Bashkiria; it was he
who orchestrated the assassination of Trotsky.

Isaak(Semyon) Schwartz: in 1918-1919 he was the very first chair of the All-Ukranian Cheka.
He was succeeded by Yakov Lifshitz who beginning in 1919 was the head of the Secret
Operations Division and simultaneously a deputy head of the Cheka of the Kiev Guberniya;
later he was deputy head of the Cheka of the Chernigov Guberniya, and still later — of the
Kharkov Guberniya; and even later he was in charge of the Operative Headquarters of the
All-Ukrainian Cheka; still later, in 1921-1922, he ran the Cheka of the Kiev Guberniya.

Let's look at the famous Matvei Berman. He began his career in a districtCheka in the North
Urals; in 1919 he was assigned as deputy dead of the Cheka of the Yekaterinburg Guberniya,
from 1920 - head of Cheka of Tomsk Guberniya, from 1923 - of the Buryat-Mongolian
Guberniya, from 1924- Deputy Head of the OGPU of all of Central Asia, from 1928 - head of
the OGPU of Vladivostok, from 1932 - head of the entire GULag and simultaneously a
deputy Narkom of the NKVD [a successor organization to the Cheka, GPU and OGPU] (from
1936). (His brother Boris was in the State Intelligence Organs since 1920; in 1936 he served
as deputy head of foreign intelligence section in the NKVD.) Boris Pozern, a commissarof the
Petrograd Commune, substantially contributed to matching images of a Jew and that of a
Chekistin people's minds; on September 2, 1918, he co-signed the proclamation on "Red
Terror" with Zinoviev and Dzerzhinsky. (The Encyclopedia missed one Aleksandr loselevich,
secretary of the Petrograd Cheka, who had co-signed the Red Terror execution lists with
Gleb Bokiy in September, 1918.)

Yet there were others, even more famous individuals. For instance, Yakov Agranov, a Chekist,
phenomenally successful in conducting repressions; he invented "Tagantzev's Conspiracy"
(through which he had killed Gumilev); he directed "cruel interrogations of participants of
the Kronstadt Uprising." Or take notorious Yakov Blumkin, who participated in the
assassination of the German ambassador in 1918; he was arrested and later amnestied, and
then served in Trotsky's secretariat, and later -in Mongolia, Transcaucasia, the Middle East,
and was shot in 1929.

143

And there were numerous personnel behind every Cheka organizer.... And hundreds and
thousands of innocents met them during interrogations, in basements and during the
executions.

There were Jews among the victims too. Those who suffered from the massive communist
onslaught on the "bourgeoisie" were mostly merchants. "In the Maloarkhangelsk District, a
merchant (Yushkevich) was placed on a red-hot cast-iron stove by members of a communist
squad for failure to pay taxes." (From the same source: some peasants, who defaulted on
the surplus appropriation system, were lowered on ropes into water wells to simulate
drowning; or, during the winter, they froze people into ice pillars for failure to pay
revolutionary taxes. The particular sort of punishment depended on the imagination of the
executioners.19) Similarly, Korolenko described how two millers, named Aronov and Mirkin,
were extrajudicially shot for not complying with absurd communist-mandated prices on
flour.20 Or here is another example. In 1913, former Kiev Governor Sukovkin advocated
innocence of Beilis [during Beilis' Trial]. When the Reds came, he was arrested. Thousands of
Jews in Kiev signed a petition on his behalf, yet the Cheka had shot him nevertheless.

How then can we explain that the Russian populace generally regarded the new terror as
"Jewish terror"? Look how many innocent Jews were accused of that. Why was the
perception that Chekists and Jews were all but the same so widespread among both the
Reds and the Whites alike and among the people in general? Who is responsible for that?
Many. And the White Army is also responsible as we discuss below. Yet not the least among
these reasons is because of the Chekists themselves, who facilitated this identification by
their ardent service on the highest posts in Cheka.

Today we hear bitter complaints that it was not only Jews who clung to the power, and why
any particular clemency should be expected from the Jewish Chekists? True. These
objections, however, cannot alterthe harsh certitude: the incredibly enormous power on an
unimaginable scale had come into the hands of those Jewish Chekists, who at that time were
supreme, by status and rank, representatives of Russian Jewry (no matter how horribly it
sounds). And those representatives (again, not elected by their own people) were not
capable of finding enough self-restraint and self-scrutinizing sobriety to come around, check
themselves, and opt out. It is like the Russian cautionary proverb: "Ah, do not hurry to grab,
first blow on your fingers" And the Jewish people (who did not elect those Chekists as their
representatives), that already numerous and active city-dwelling community (weren't there
prudent elders among them?) also failed to stop them: be careful, we area small minority in
this country! (Yet who listened to elders in that age?)

G. Landau writes: "Loss of affiliation with a social class overthrew the fine structure of Jewish
society and destroyed the inner forces of resistance and even that of stability, sending even
them under the chariot of triumphant Bolshevism." He finds that apart from the ideas of
socialism, separatist nationalism, and permanent revolution, "we were astonished to find
among the Jews what we never expected from them — cruelty, sadism, unbridled violence
— everything that seemed so alien to a people so detached from physical activity; those who
yesterday couldn't handle a rifle, today were among the vicious cutthroats."21

Here is more about the aforementioned Revekka Plastinina-Maizel from the Archangel
Guberniya Cheka: "Infamous for her cruelty all over the north of Russia..., [she] voluntarily

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'perforated napes and foreheads'... and personally shot more than one hundred men." Or
"about one Baka who was nicknamed 'a bloody boy' for his youth and cruelty" — first "in
Tomsk and then as the head of the Cheka" of the Irkutsk Guberniya.22 (Plastinina's career
carried her up right to a seat in the Supreme Court of RSFSR which she occupied in 1940s.23)
Some may recall the punitive squad of Mandelbaum in Archangel in the north of Russia,
others — the squad of "Mishka-Yaponchik" in Ukraine....

What would you expect from peasants in the Tambov Guberniya if, during the heat of the
suppression of the great peasant uprising in this Central-Russian black-earth region, the
dismal den of the Tambov Gubcom was inhabited by masterminds of grain allotments,
secretaries of Gubcom P. Raividand Pinson and by the head of the propaganda department,
Eidman? (A. G. Shlikhter, whom we remember from Kiev in 1905, was there as well, this time
as the chairman of the Executive Committee of the guberniya.) Y. Goldin was the Foodstuffs
Commissar of the Tambov Guberniya; it was he who triggered the uprising by exorbitant
confiscations of grain, whereas one N. Margolin, commander of a grain confiscation squad,
was famous for whipping the peasants who failed to provide grain. (And he murdered them
too.) According to Kakurin, who was the chief of staff to Tukhachevsky, a plenipotentiary
representative of the Cheka headquarters in the Tambov Guberniya during that period was
Lev Levin. Of course, not only Jews were in it! However, when Moscow took the suppression
of the uprising into her own hands in February 1921, the supreme command of the
operation was assigned to Efraim Sklyansky, the head of "Interdepartmental Anti-Banditry
Commission," — and so the peasants, notified about that with leaflets, were able to draw
their own conclusions.

And what should we say about the genocide on the river Don, when hundreds of thousands
of the flower of Don Cossacks were murdered? What should we expect from the Cossack
memories when we take into consideration all those unsettled accounts between a
revolutionary Jew and a Don Cossack?

In August 1919, the Volunteer Army took Kiev and opened several Chekas and found the
bodies of those recently executed; Shulgin composed nominal lists of victims using funeral
announcements published in the reopened Kievlyanin; one can't help noticing that almost all
names were Slavic... it was the "chosen Russians" who were shot. Materials produced by the
Special Investigative Commission in the South of Russia provide insights into the Kiev Cheka
and its command personnel (based on the testimony of a captured Cheka interrogator)25:
"The headcount of the 'Cheka' staff varied between 150 and 300 ... percentage -wise, there
was 75% Jews and 25% others, and those in charge were almost exclusively Jews." Out of
twenty members of the Commission, i.e., the top brass who determined people's destinies,
fourteen were Jews. "All detained were kept either in the 'Cheka' building or in the
Lukyanov's prison.... A special shed was fitted for executions in the building on Institutskaya
St. 40, on the corner with Levashovskaya St., where the main 'Cheka' office of the guberniya
had moved from Ekaterininskaya St. An executioner (and sometimes 'amateur' Chekists)
escorted a completely naked victim into a shed and ordered the victim to fall facedown on
the ground. Then he finished the victim with a shot in the back of the head. Executions were
performed using revolvers (typically Colts). Usually because of the short distance, the skull of
the executed person exploded into fragments.... The next victim was similarly escorted inside
and laid down nearby.... When number of victims was exceeding ... the capacity of the shed,

145

new victims were laid down right upon the dead or were shot at the entrance of the shed....
Usually the victims went to their execution without resistance."

This is what the "people were whispering about." Ortake another incident, witnessed by
Remizov (whom it is hard to suspect of anti-Semitism given his revolutionary-democratic
past): "Recently there was a military training nearby, at the Academy, and one Red Army
soldier said: 'Comrades, lets not go to the front, it is all because of Yids that we fight!' And
someone with a brief-case asked him: 'Which regiment are you from?' And the soldier again:
'Comrades, let's not goto the front, it is all because of Yids!' And that one with a briefcase
ordered: 'Shoot him!' Then two other Red Army soldiers came out and the first one tried to
flee. But he didn't make it to the corner as others got him and shot him - his brain spilled
over and there was a pool of blood."26

The Kronstadt Uprising had distinctly anti-Jewish character (and so all the more was it
doomed): they destroyed portraits of Trotsky and Zinoviev [both Jewish], but not those of
Lenin. And Zinoviev didn't have guts to goto negotiate with the rebels - he would be torn
into pieces. So they sent Kalinin [Russian].

There were labor strikes in Moscow in February 1921 that had the slogan: "Down with
Communists and Jews!"

We have already mentioned that during the Civil War the majority of Russian socialists (and
there were numerous Jews among them) were, of course, on Lenin's side, not on Admiral
Kolchak's and some of them actually fought for the Bolsheviks. (For example, consider Bund
member Solomon Schwartz: during the period of the provisional government, he was a
director of a department in a ministry; during the Civil War he volunteered to the Red Army
though he did not indicate his rank; later he emigrated abroad where he published two
books about the Jewish situation in the USSR; we will cite him below.)

Thus it looked as though not only Bolshevik Jews, but all of Jewry had decided to take the
Red side in the Civil War. Could we claim that their choice was completely deliberate? No.
Could we claim that they didn't have any other choice? Again, no.

Shulgin describes the enormous exodus from Kiev on October 1, 1919 as the city was to be
surrendered to Bolsheviks. It was an entirely Russian exodus, people were leaving on foot
with knapsacks, across the bridges over Dnepr river; he estimated their numbers at around
60,000. "There were no Jews in this exodus: they were not noticeable among those many
thousands of Russians (men, women and children), with bundles in their hands streaming
across the beautiful Chain Bridge under a sorrowful net of rain." There were more than
100,000 Jews in Kiev at that time, Shulgin writes. And all of those rich and very rich Jews —
they didn't leave, they chose to stay and wait for arrival of Bolsheviks. "The Jews decided not
to share their fate with us. And with that they carved a new and possibly the deepest divide
between us."27

So it was in many other places. According to the testimony of socialist-revolutionary S.
Maslov: "It is a fact that in towns and cities of southern Russia, especially in cities to the west
of the Dnepr that changed hands repeatedly, the arrival of Soviets was most celebrated and

146

the most of hollow sympathy was expressed in the Jewish quarters, and not infrequently
only in those alone."28

A contemporary American historian (Bruce Lincoln, author of a big treatise about our Civil
War) "said that the entire Ukrainian Cheka was composed of almost 80% by Jews," that "can
be explained by the fact that, prior to arrival of the Reds, cruel pogroms went on non-stop;
indeed those were the bloodiest pogroms since the times of Bogdan Khmelnytsky [leader of
the Cossack rebellion in Ukraine in 1648-1657]. "29 We will discuss the pogroms soon, though
it should be noted that the time sequence was actually the opposite: those 80% [Jews] were
already staffing the Cheka in 1918, whereas the Petliura's [a Ukrainian publicist, writer,
journalist who was head of state during the Ukrainian independence of 1918-1920] pogroms
only gathered momentum during 1919 (the pogroms by White Army troops began in the fall
of 1919).

Yet it is impossible to answer the eternal question who is the guilty party, who pushed it into
abyss. Of course, it is incorrect to say that the Kiev Cheka did what it did because it was
three-quarters Jewish. Still, this is something that Jewish people should remember and
reflect upon.

And yes, there were Jews then who appealed to their compatriots looking back on the
tragedy that had befallen both Russia and Russian Jewry. In their proclamation To the Jews
of all countries!, this group wrote in 1923 that "overly zealous participation of Jewish
Bolsheviks in the oppression and destruction of Russia ... is blamed upon all of us ... the
Soviet rule is identified with Jewish rule, and fierce hatred of Bolsheviks turns into the
equally fierce hatred of Jews.... [We] firmly believe that Bolshevism is the worst of all evils
possible for the Jews and all other peoples of Russia, and that to fight tooth and nail against
the rule of that international rabble over Russia is oursacred duty before humankind,
culture, before our Motherland and the Jewish people."30 Yet the Jewish community
"reacted to these declarations with great indignation."31 (We will discuss it in the next
chapter.)

***

The Civil Warspilled over Russia's borders. Let's review that briefly (though the events in
Europe are outside of the scope of this book).

The Bolsheviks invaded Poland in 1920. (At this point they had recalled and adroitly used the
Russian "national longing and national enthusiasm" — as Nahamkis-Steklov put it in an
Izvestia editorial.32) And it appears that Polish Jews met the Red Army very warmly.
According to a Soviet source, whole battalions of Jewish workers participated in the fighting
at Minsk.33 Reading from the Jewish Encyclopedia: "on numerous occasions, Poles accused
Jews of supporting the enemy, of 'anti-Polish', 'pro-Bolshevist' and even 'pro-Ukrainian'
attitudes." During the Soviet-Polish war many Jews "were killed [by Polish Army] on charges
of spying for the Red Army."34 However, we should be wary of possible exaggerations here
as we remember similaraccusations in espionage made by Russian military authorities
during the war, in 1915.

147

The Soviets quickly formed a revolutionary "government" for Poland headed by F.
Dzerzhinsky. In it were Y. Markhlevsky and F. Kon. Of course, they were surrounded by
"blood work" specialists and ardent propagandists. (Among the latter we see a former
pharmacist from Mogilev A. I. Rotenberg. Soon after the aborted Red revolution in Poland,
he, together with Bela Kun and Zalkind-Zemlyachka, went on to conduct the deadly
"cleansing" of the Crimea. In 1921 he participated in that glorious work again - this time
"purging" Georgia, again under the direct command of Dzerzhinsky. At the end of 1920s
Rotenberg was in charge of the Moscow NKVD.)

Not only Poland but Hungary and Germany as well were affected by the Red Revolution. An
American researcher writes: "the intensity and tenacity of anti-Semitic prejudice in both the
east and the center of Europe was significantly influenced by Jewish participation in the
revolutionary movement." "Inthe beginning of 1919, the Soviets, under predominantly
Jewish leadership, started revolutions in Berlin and Munich," and "the share of activist Jews
was" disproportionately high in the German Communist Party of that period," though "that
party's support inthe Jewish community at large was not significant." Four out of eleven
members of the Central Committee were Jews with a university education." In December
1918, one of them, Rosa Luxemburg, wrote: "In the name of the greatest aspirations of
humankind, our motto when we deal with our enemies is: "Finger into the eye, knee on the
chest!" Rebellion in Munich was led by a theater critic, Kurt Eisner, a Jew of "bohemian
appearance." He was killed, but the power in conservative and Catholic Bavaria was seized
by "a new government made up of leftist intellectual Jews, who proclaimed the 'Bavarian
Soviet Republic'"(G. Landauer, E. Toller, E. Muhsam, O. Neurath) In a week the republic "was
overthrown by an even more radical group," which declared the "Second Bavarian Soviet
Republic" with Eugen Levine at the helm.35 Let's read an article about him in the
Encyclopedia: born into merchant Jewish family, he used to be a socialist-revolutionary; he
participated in the [Russian] revolution of 1905, later became German national, joined the
"Spartacist movement" of R. Luxemburg and K. Liebknecht, and now he became the head of
the Communist government in Bavaria, which also included the above mentioned E. Muhsam,
E. Toller and a native of Russia, M. Levin.36 The uprising was defeated in May 1919. "The fact
that the leaders of the suppressed Communist revolts were Jews was one of the most
important reasons for the resurrection of political anti-Semitism in contemporary
Germany."37

"While Jews played a "quite conspicuous" role in the Russian and German communist
revolutions, their role in Hungary became central.... Out of 49 People's Commissars there, 31
were Jews," Bela Kun being the most prominent of them; "the foreign minister (de-facto
head of government)," he would orchestrate a bloodbath in the Crimea half a year later.
Here we find Matyas Rakosi,TiborSzamuely, Gyorgy Lukacs. "Granted, the prime-minister
was a gentile, Sandor Garbai, but Rakosi later joked that Garbai was elected because
someone had to sign execution orders on Sabbath days." "Statues of Hungarian kings and
heroes were knocked off their pedestals, the national anthem outlawed, and wearing the
national colors criminalized." "The tragedy of the situation was escalated by the fact that
historically Hungarian Jews were much wealthier than their Eastern-European countrymen
and were much more successful in Hungarian society."38

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The direct relation between the Hungarian Soviet Republic and our Civil War becomes more
clear by the virtue of the fact that special Red Army Corps were being prepared to go to the
rescue of the Hungarian Soviet Republic, but they couldn't manage it in time and the
Republic fell (in August 1919).

***

The breakdown of the universally hated Russian Empire cost all involved dearly, including
the Jews. G. Landau writes: "In general, revolution is gruesome, risky and dangerous
business. It is especially gruesome and dangerous for a minority, which in many ways is alien
to the bulk of population.... To secure their wellbeing, such minority should unwaveringly
cling to law and rely on unshakable continuity of social order and on the inertia of statutory
power. Forces of revolutionary misalignment and permissiveness hit such a minority
particularly hard."39

It was looming — straightforward, into the so promising future! Yet in the near future,
during the Civil War, there was no law and Jewry was hit by pillages and pogroms on the
scale not even close to anything they experienced in days of the Tsar. And those pogroms
were launched not by the White side. Because of the density of the Jewish population in
Ukraine, it was inevitable that a third force, apart from the Reds and Whites, would interfere
in the Jewish destinies — that of Ukrainian separatism.

In April 1917, when the Ukrainian Rada [upper house of parliament] assembled for the first
time, "Jewry ... did not yet believe in the victory of Ukrainian Nationalism," and that was
manifested in the character of their voting during municipal summer elections: Jews did not
have "any reason" to vote for Ukrainian separatists.40 But already in June, when something
resembling real independent Ukrainian governance was taking shape — under which
apparently the Jews would have to live from now on — the Jewish representatives entered
the Lesser [lower] Rada, and a Vice-Secretariat on Jewish nationality ("Jewish Ministry") was
established. The latter worked on the long-cherished project of "Jewish National Autonomy"
(according to which every nationality and now - the Jewish one, creates its own national
union, which can legislate according to the needs and interests of their nation and for that it
receives financial support from the treasury, and a representative of the union becomes a
member of the cabinet). Initially, the formative Ukrainian government was generally
benevolent toward Jews, but by the end of 1917 the mood changed, and the bill on
autonomy was met in the Rada with laughter and contempt; nevertheless, in January 1918,
it was passed, though with difficulties. For their part, the Jews reluctantly accepted "the
Third Universal" (November 9, 1917, the initiation of Ukrainian independence from Russia)
as now they feared anarchy, traditionally dangerous for Jewish populations, and were afraid
of a splitwithin Russian Jewry. Still, Jewish philistines were making fun of the Ukrainian
language and shop-signs, were afraid of Ukrainian nationalism, and believed in the Russian
state and Russian culture.41 Lenin wrote: Jews, like Great Russians, "ignore the significance
of the national question in Ukraine."42

However, everything pointed toward secession and the Jewish delegates in the Rada did not
dare to vote against the Fourth Universal (January 11, 1918, on complete secession of
Ukraine). Immediately thereafter, the Bolsheviks began an offensive against Ukraine. The
first "Ukrainian" Central Committee of the Ukrainian Communist Party of Bolsheviks was

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formed in Moscow and later moved to Kharkov; it was headed by Georgiy Pyatakov and
among its members were Semyon Schwartz and Serafima Gopner. When by the end of
January 1918 they moved to Kiev, Grigory Chudnovsky took the post of the Commissar of
Kiev, Kreitzberg became a commissarof finances, D. Raikhstein" press commissar, Shapiro
— commissar of the army. "There was no shortage of Jewish names among the top
Bolsheviks ... in such centers as Odessa and Ekaterinoslav. That was sufficient to fuel talks
about "Bolshevik Jews" and "Jewish Bolsheviks" among the troops loyal to the Rada. Verbal
cursing about "traitorous Jews" became almost commonplace"; "in the very midst of street
fighting [for Kiev], the Zionist fraction produced an official inquiry on the matter of anti-
Jewish excesses." The question turned into a "verbal skirmish between Ukrainian delegates
and representatives of national minorities."43

Thus enmity split apart the Jews and the Ukrainian separatists.

"The Ukrainian government and the leaders of Ukrainian parties were evacuated to Zhitomir,
but the Jewish representatives did not follow them," they remained under the Bolsheviks.
And in addition, the Bolsheviks in Kiev were "supported by a sizable group of Jewish workers,
who returned from England after the [February, Kerensky] revolution" and who now wholly
siding with the Soviet regime ... took up the posts of commissars and ... officials," and
created a "special Jewish squad of Red Guards."44

Yet soon after the conclusion of the Treaty of Brest-Litovsk [in which the Soviets ceded
Ukraine to the Central Powers] as the government of independent Ukraine returned to Kiev
under the aegis of Austrian and German bayonets in the beginning of February of 1918, the
"haidamakas" [spontaneous, popular uprisings against Polish rule that took place in Ukraine
in the 18th century] and "free Cossacks" began snatching and shooting any former "Jewish
commissars," they could find. Yet those were not actual Jewish pogroms, and very soon
Petliura's government was replaced by the Hetman government of [Cossack leader]
Skoropadsky for the next seven months. "The command of the units of the German Army
that had occupied Kiev in the spring, treated the needs of Jewish population with
understanding." (And that population was not-insubstantial: in 1919, 21% of Kiev's
inhabitants were Jewish.45) AJewish Kadet [a member of Russian Constitutional Democrat
Party] Sergei Gutnik became the Minister of Trade and Industry in the Hetman
government.46 Under the Hetmanate, Zionists acted without hindrance, and an independent
Jewish Provisional National Assembly and a Jewish National Secretariat were elected.

Yet Hetmanate fell and in December 1918 Kiev came under the control of the Directorate of
Ukraine led by Petliura and Vynnychenko. The Bund and Poale-Zion [a movement of Marxist
Jewish workers] did their best to help their fellow socialists of the Directorate and Jewish
Secretariat and also made conciliatory moves. But Petliura saw it differently. His mouthpiece,
the newspaper Vidrodzhennya wrote: "The birth of the Ukrainian State was not expected by
the Jews. The Jews did not anticipate it despite having an extraordinary ability of getting the
wind of any news. They ... emphasize their knowledge of Russian language and ignore the
fact of Ukrainian statehood ... Jewry again has joined the side of our enemy."47 Jews were
blamed for all the Bolshevikvictories in Ukraine. In Kiev, the Sich Riflemen plundered
apartments of wealthy people which in masse came over to the capital while the military
and atamans [originally Cossack commanders, then used by the Ukrainian National Army]

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robbed smallertowns and shtetls. That year, a regiment named after Petliura inaugurated
mass pogroms by pillaging the town of Sarny.

A Jewish deputy from the Lesser Rada attempted toward off the growing tendency toward
pogroms among Petliura's troops: "We need to warn Ukrainians that you cannot found your
state on anti-Semitism. Leaders of the Directorate should remember that they are dealing
with the world's people, which outlived many of its enemies" and threatened to start a
struggle against such government.48 Jewish parties quickly began to radicalize toward the
Left, thus inevitably turning their sympathies to Bolshevism.

Arnold Margolin, then Deputy Minister of Foreign Affairs of Ukraine, said that the situation
in Ukraine was reminiscent of the worst times of Khmelnytsky and Gonta [Cossack leader
against Polish occupation of Ukraine].49 D. Pasmanik bitterly noted that Zionists and Jewish
nationalists supported the Directorate's government for a while even when a nti -Jewish
pogroms raged across Ukraine50: "How could Jewish socialists forget about the pogromist
attitudes of Petliura and other heroes of the Ukrainian Revolution".. How could they forget
about the Jewish blood shed by the descendants and disciples of Khmelnytsky, Gonta and
Zalizniak""51 Between December 1918 and August 1919, Petliura's troops carried out dozens
of pogroms, killing, according to the Commission of International Red Cross, around 50,000
Jews. The largest pogrom happened on February 15, 1919, in Proskurov after a failed
Bolshevik coup attempt.52 "Jewish pogroms that went on non-stop from the very moment of
Ukrainian independence became particularly ferocious during the period of the so-called
Directorate and kept going until the Ukrainian armed forces existed."53

S. Maslov writes: "True, in the Tsar's times Jews were killed during pogroms but they have
never had been killed in such numbers as now and with such callous indifference";
"sometimes during anti-Jewish pogroms by rebellious peasant bands the entire shtetls were
exterminated with indiscriminate slaughter of children, women and elders."54 After the
pogromists finished with their business, peasants from surrounding villages usually arrived
on wagons to join in looting commercial goods often stored in large amounts in the towns
because of the unsettled times.55 "All over Ukraine rebels attacked passengertrains and
often commanded 'communists and Jews to get out' of the coach and those who did were
shot right on the spot"; or, checking papers of passengers, "suspected Jews were ordered to
pronounce 'kukuruza' [corn]) and those who spoke with an accent were escorted out and
executed."56

American scholar Muller thinks that "the mass extermination of Jews in Ukraine and
Byelorussia during the Civil Warwas by no means a result of articulated policy but rather a
common peasant reaction."57

Independent rebellious bands of Grigoriev, Zelyony, Sokolovsky, Struk, Angel, Tyutyunik,
Yatzeiko, Volynetz and Kozyr-Zirka were particularly uncontrolled and because of this acted
with extreme atrocity. However, Nestor Makhno was different.

The raging Civil War provided fertile soil for the self-realization of Makhno's criminal and
rebellious personality. We are not going to recount his villainous and clinically-mad deeds in
this work, yet it should be noted that he did not harbor anti-Jewish attitudes and that his
anarchist-communist followers loudly proclaimed their "implacable hostility toward any

151

form of anti-Semitism." At different times, a certain Aaron Baron was his Chief of Staff, Lev
Zadov-Zenkovsky was his head of counter-intelligence, Volin-Eikhenbaum was head of
Makhno's agitprop, Arshinov was his close adviser, and one Kogan headed Administration of
Huliaipole [his "capital"]. There was even a 300-strong separate Jewish company among his
troops, led by Taranovsky, and though atone point they betrayed Makhno, nevetheless
Taranovsky was later pardoned and even made the Makhno's Chief of Staff . "The Jewish
poor joined Makhno's army in masses" and allegedly Makhno trapped and executed ataman
Grigorievfor the latter's anti-Semitism. In March 1919 Makhno executed peasants from
Uspenovka village fora pogrom in the Jewish agricultural colony Gorkoye. However, despite
his indisputable pro-Jewish stance (later in emigration in Paris "he was always in a Jewish
milieu" until his death), his often uncontrollable troops carried out several Jewish pogroms,
for instance, in 1918 near Ekaterinoslav58or in the summer of 1919 in Aleksandrovsk, though
Makhno and his officers rigorously protected Jewish populations and punished pogromists
with death."59

To examine the anti-Jewish pogroms during the Russian Civil War, we consult a large volume
Jewish Pogroms: 1918-1921 compiled by Jewish Public Committee for Aid to Victims of
Pogroms in 1923 and published later in 1926. 60 (The year of publication explains why we find
nothing about pogroms by the Reds — the book "aims to examine the roles of Petliura's
troops, the Volunteer [White] Army, and Poles in the carnage of pogroms in the described
period.")

Regulartroops participated in pogroms in larger cities and towns as they marched, whereas
independent bands acted in the hinterlands, thus effectively denying the Jews safety
anywhere.

Pogroms by Petliura's troops were particularly atrocious and systematic and sometimes even
without looting, such as, for example, pogroms inProskurov, Felsztyn andZhytomir in
February of 1919, Ovruch in March, Trostyanets, Uman and Novomirgorod in May 1919. The
worst pogroms by bands were in Smila (March 1919), Elisavetgrad, Radomyshl, Vapniarka
and Slovechno in May 1919, in Dubovka (June 1919); by Denikin's troops - in Fastov
(September 1919) and Kiev (October 1919). In Byelorussia, there were pogroms by Polish
troops, for example, in Borisov and in the Bobruisk District, and by Polish-supported troops
of Bulak-Balachowicz in Mazyr, Turov, Petrakov, Kapatkevitchy, Kovchitsy and Gorodyatitchy
(in 1919, 1920, and 1921).

Ukrainian Jewry was horrified by the murderous wave of pogroms. During brief periods of
respite, the Jewish population fled en masse from already pillaged or threatened places.
There was indeed a mass exodus of Jews from shtetls and small towns into larger cities
nearby or toward the border with Romania in a foolish hope to find aid there, or they simply
"aimlesslyfled in panic" as they did from Tetiivand Radomyshl. "The most populous and
flourishing communities were turned into deserts. Jewish towns and shtetls looked like
gloomy cemeteries — homes burnt and streets dead and desolated. Several Jewish
townships were completely wrecked and turned into ashes — Volodarka, Boguslav,
Borshchagovka, Znamenka, Fastov, Tefiapol, Kutuzovka and other places."61

***

152

Let us now examine the White side. At first glance it may appear counter-intuitive that Jews
did not support the anti-Bolshevik movement. After all, the White forces were substantially
more pro-democratic then Bolsheviks (as it was with [White generals] Denikin and Wrangel)
and included not only monarchists and all kinds of nationalists but also many liberal groups
and all varieties of anti-Bolshevik socialists. So why didn't we see Jews who shared the same
political views and sympathies there?

Fateful events irredeemably separated the Jews from the White movement.

The Jewish Encyclopedia informs us that "initially many Jews of Rostov supported the White
movement. On December 13, 1917 a merchant prince, A. Alperin, gave 800,000 rubles
collected by the Jews of Rostov to A. Kaledin, the leader of Don Cossacks, 'to organize anti-
BolshevikCossacktroops.'"62 Yet when General Alekseev [another White commander] was
mustering his first squadron in December 1917 in the same city of Rostov and needed funds
and asked (note — asked and did not impress) the Rostov-Nakhichevan bourgeoisie (mainly
Jewish and Armenian) for money, they refused and he collected just a dab of money and was
forced to march out into the winter with unequipped troops - into his Ice March. And later
"all appeals by the Volunteer Army were mostly ignored, yet whenever the Bolsheviks
showed up and demanded money and valuables, the population obediently handed over
millions of rubles and whole stores of goods."63 When former Russian prime minister (of the
Provisional Government) prince G. E. Lvov, begging for aid abroad, visited New York and
Washington in 1918, he met a delegation of American Jews who heard him out but offered
no aid.64

However, Pasmanik quotes a letter saying that by the end of 1918 "more than three and half
millions rubles ... were being collected in the exclusive Jewish circle" with accompanying
"promises and reassurances" of goodwill toward Jews from the White authorities. Despite
that, Jews were officially prohibited to buy land in the Chernomorskaya Guberniya because
of "vicious speculations by several Jews," though the order was revoked soon afterwards.65

Here is another example from my own sources: again in Rostov in February 1918 when the
White movement was merely nascent and seemed almost hopeless, an elderly Jewish
engineer and manufacturer A. I. Arkhangorodsky, who sincerely considered himself a Russian
patriot, literally pushed his reluctant student son into joining the White youth marching out
into the night [February 22], embarking on their Ice March (however, his sisterdidn't let him
go). The Jewish Encyclopedia also tells us that the "Jews of Rostov were joining Cossack
guerilla squadrons and the student's battalion of [White] general L. Kornilov's army."66

In Paris in 1975, Col. Levitin, the last surviving commander of the Kornilov Regiment, told me
that quite a few Jewish warrant officers, who were commissioned in Kerensky's times, were
loyal to Kornilov during the so-called "days of Kornilov" in August 1917. He recalled one
Katzman, a holder of the Order of St. George from the First Kutepov Division.

Yet we know that many Whites rejected sympathetic or neutral Jews — because of the
prominent involvement of other Jews on the Red side, mistrust and anger was bred among
the White forces. A modern study suggests that "during the first year of its existence, the
White movement was virtually free of anti-Semitism at least in terms of major incidents and
Jews were actually serving in the Volunteer Army. However ...the situation dramatically

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changed by 1919. First, after the Allied victory [in WWI], the widespread conviction among
the Whites that Germans helped Bolsheviks was displaced by a mythos about Jews being the
backbone of Bolshevism. On the other hand, after the White troops occupied Ukraine, they
came under influence of obsessive local anti-Semitism that facilitated their espousal of anti-
Jewish actions."67

The White Army "was hypnotized by Trotsky and Nakhamkis [an agent of the Bolshevik
Central Committee] and that caused the identification of Bolshevism with Jewry and led to
pogroms."68 The Whites perceived Russia as occupied by Jewish commissars - and they
marched to liberate her. And given considerable unaccountability of separate units of that
nascent and poorly organized army strewn over the vast Russian territories and the general
lack of central authority in that war, it is not surprising that, unfortunately, some White
troops carried out pogroms. "A. I. Denikin like some other leaders of the South Army (e.g.,
V. Z. Mai-Mayevsky), endorsed Kadet [the Constitutional Democratic Party] and Socialist
Revolutionary views and sought to stop the outrages perpetrated by his troops. Yet those
efforts were not effective."69

Naturally, many Jews were driven by survival instinct and even if they initially expected
goodwill on the part of the Volunteer Army, after pogroms by Denikin's troops they lost any
inclination to support the White movement.

Pasmanik provides a lively case. "Aleksandrovsk was taken by the Volunteers from the
Bolsheviks. They were met by unanimous sincere joy of the citizenry.... Overnight half of the
town was sacked and filled by the screaming and moaning of distressed Jews.... Wives were
raped ... men beaten and murdered, Jewish homes were totally ransacked. The pogrom
continued for three days and three nights. Post-executive Cossack cornet Sliva dismissed
complaints of the Public Administration saying 'it is always like that: we ta ke a city and it
belongs to the troops for three days.'"70 It is impossible to explain all this plunder and
violence by soldiers of the Volunteer Army by actions of Jewish commissars.

A top White general, A. von Lampe, claims that rumors about Jewish pogroms by the Whites
are "tendentiously exaggerated", that these pillaging "requisitions" were unavoidable
actions of an army without quartermaster services or regular supplies from the rear areas.
He says that Jews were not targeted deliberately but that all citizens suffered and that Jews
"suffered more" because they were "numerous and rich." "I am absolutely confident that in
the operational theaters of the White armies there were no Jewish pogroms, i.e., no
organized extermination and pillaging of Jews. There were robberies and even murders ...
which were purposefully overblown and misrepresented as a nti -Jewish pogroms by special
press.... Because of these accidents, the Second Kuban Infantry Brigade and the Ossetian
Cavalry Regiment were disbanded.... All the people, be they Christian or Jewish, suffered in
disorderly areas."71 There were executions (on tip offs by locals) of those unfortunate
commissars and Chekists who did not manage to escape and there were quite a few Jews
among them.

Events in Fastov in September 1919 appea r differently. According to the Jewish Encyclopedia,
Cossacks "behaved outrageously ... they killed, raped and flouted Jewish religious feelings
(they had broken into a synagogue during Yom Kippur, beat up the whole congregation,
raped the women and tore apart the Torah scrolls.) About one thousand were killed."72 A

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methodical quarter-by-quarter pillaging of Jews in Kiev after a brief return of the White
troops in the end of October 1919 was dubbed the "quiet pogrom." Shulgin writes: "The
commanders strictly prohibited 'pogroms.' Yetthe "Yids" were really an annoyance and,
secondly, the 'heroes' were hungry.... In general, the Volunteers in large cities were starving."
There were nights of plunder but without murder and rape. It was "the end of Denikin's
period ... and the beginning of the agony of the Volunteer Army."73

"By the route of its offensive and, particularly, its retreat," during its last brutal retreat in
November-December of 1919, the White Army carried out "a large number of Jewish
pogroms" (acknowledged by Denikin), apparently not only for plunder but also for revenge.
However, Bikerman says that "murders, pillage and rape of women were not faithful
companions of the White Army, unlike what is claimed by our [Jewish] National Socialists
who exaggerate the horrible events to advance their own agenda."74

Shulgin agrees: "For a true White, a massacre of unarmed civilians, the murder of women
and children, and robbing someone's property are absolutely impossible things to do." Thus,
the "true Whites" in this case are guilty of negligence. They were not sufficiently rigorous in
checking the scum adhering to the White movement."75

Pasmanik concurred that "everybody understands that General Denikin did not want
pogroms but when I was in Novorossiysk and Ekaterinodar in April-May 1919, i.e., before the
march to the north, I could sense a thickened and pervasive atmosphere of anti-Semitism
everywhere."76 Whatever it was — negligence or revenge — it served well to ignite the
"White" pogroms of 1919.

Still, "by unanimous testimony of those unlucky enough to experience both types of
pogroms [those by Petliura's troops and those by White Army], it was predominantly
Petliura's troops who went for Jewish life and soul — they did the most killing."77

"It was not the Volunteer Army that initiated Jewish pogroms in the new Russia. They began
in the "reborn" Poland the day after she become a free and independent state. While in
Russia itself they were started by the Ukrainian troops of the Democrat Petliura a nd the
Socialist Vynnychenko.... The Ukrainians turned pogroms into an everyday event."78.

The Volunteer Army did not start the pogroms but it carried on with them, being fueled by a
false conviction that a// Jews were for Bolsheviks. "The name of L. Trotsky was particularly
hated among the Whites and Petliura's soldiers and almost every pogrom went under a
slogan 'This is what you get for Trotsky.'" And even "the Kadets who in the past always
denounced any expression of anti-Semitism, and all the more so the pogroms ...during their
November 1919 conference in Kharkov ... demanded that Jews 'declare relentless war
against those elements of Jewry who actively participate in the Bolshevist movement.'" At
the same time the Kadets "emphasized ... that the White authorities do everything possible
to stop pogroms," namely that since the beginning of October 1919 "the leadership of the
[Volunteer] Army began punishing pogromists with many measures including execution" and
as a result "pogroms stopped for a while." Yet "during the December 1919-March 1920
retreat of the Volunteer Army from Ukraine the pogroms become particularly violent" and
the Jews were accused "of shooting the retreating Whites in the back." (Importantly, "there

155

were no pogroms in Siberia by A. Kolchak's troops," as "Kolchak did not tolerate
pogroms."79)

D.O. Linsky, himself a former White Guard, emphatically writes: "Jewry was possibly given a
unique chance to fight so hard for the Russian land, that the slanderous claim, that for Jews
Russia is just geography and not Fatherland, would disappear once and for all." Actually,
"there was and is no alternative: the victory of anti-Bolshevik forces will lead from suffering
to revival of the whole country and of the Jewish people in particular.... Jewry should devote
itself to the Russian Cause entirely, to sacrifice their lives and wealth.... Through the dark
stains on the White chasubles one should perceive the pure soul of the White Movement....
In an army where many Jewish youths were enlisted, in an army relying on extensive
material support from Jewish population, anti-Semitism would suffocate and any pogromist
movement would be countered and checked by internal forces. Jewry should have
supported the Russian Army which went on in an immortal struggle for the Russian land....
Jewry was pushed from the Russian Cause, yet Jewry had to push away the pushers." He
writes all this "after having painful personal experience of participation in the White
movement. Despite all those dark and serious problems that surfaced in the White
movement, we delightfully and with great reverence bow our uncovered heads before this
one and only commendable fact of the struggle against the ignominy of Russian history, the
so-called Russian Revolution." It was "a great movement for the unfading values of
[upholding] the human spirit."80

Yet the White Army did not support even those Jews who volunteered for service in it. What
a humiliation people like doctor Pasmanik had to go through (many Jews were outraged
after finding him "among the pogromists")! "The Volunteer Army persistently refused to
accept Jewish petty officers and cadets, even those who in October 1917 bravely fought
against Bolsheviks. It was a huge moral blow to Russian Jewry." "I will never forget," he
writes, "how eleven Jewish petty officers came to me in Simferopol complaining that they
were expelled from fighting units and posted as ... cooks in the rear."81

Shulgin writes: "If only as many Jews participated in the White Movement as did in the
'revolutionary democracy' or in 'constitutional democracy' before that...." Yet only a tiny
part of Jewry joined the White Guards ... only very few individuals, whose dedication could
not be overvalued as the anti-Semitism [among the Whites] was already clearly obvious by
that time. Meanwhile, there were many Jews among the Reds..., there, most importantly,
they often occupied the 'top command positions'.... Aren't we really aware of the bitter
tragedy of those few Jews who joined the Volunteer Army" The lives of those Jewish
Volunteers were as endangered by the enemy's bullets as they were by the 'heroes of the
rear' who tried to solve the Jewish question in their own manner."82

Yet it was not all about the "heroes of the rear." And anti-Semitic feelings had burst into
flames among the young White officers from the intellectual families — despite all their
education, tradition, and upbringing.

And this all the more doomed the White Army to isolation and perdition.

Linsky tells us that on the territories controlled by the Volunteer Army, the Jews we re not
employable in the government services or in the OsvAg ("Information-Propaganda Agency,"

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an intelligence and counter-intelligence agency, established in the White Army by General
A.M. Dragomirov). Yet he refutes the claim that publications of OsvAg contained anti-Semitic
propaganda and that pogromists were not punished. No, "the command did not want Jewish
pogroms, yet ... it could not act against the pogromist attitudes of their troops ... it
psychologically couldn't use severe measures.... The army was not as it used to be, and
requirements of the regular wartime or peacetime military charters could not be fully
applied to it," as the minds of all soldiers were already battle-scarred by the Civil War.83
"Although they didn't want pogroms, Denikin's government didn't dare to denounce anti-
Semitic propaganda loudly," despite the fact that the pogroms inflicted great harm on
Denikin's army. Pasmanik concludes: the Volunteer Army "generally assumed a hostile
attitude toward the entire Russian Jewry."84 But I. Levin disagrees, saying that "the views of
only one part of the movement, those of the active pogromists, are now attributed to the
whole movement," while in reality "the White Movement was quite complex, it was
composed of different factions ... with often opposite views."85 Yet to bet on Bolsheviks, to
walk in their shadows because of fear of pogroms, is ...obvious and evident madness.... A
Jew says: either the Bolsheviks or the pogroms, whereas he should have been saying: the
longer the Bolsheviks hold power, the closer we are to certain death."86 Yet the "Judeo-
Communists" were, in the parlance of the Whites, agitators as well.

All this was resolutely stopped by Wrangel in Crimea, where there was nothing like what was
described above. (Wrangel even personally ordered Rev. Vladimir Vostokov to stop his public
anti-Jewish sermons.)

In July 1920, Shulim Bezpalov, the aforementioned Jewish millionaire, wrote from Paris to
Wrangel in the Crimea: "We must save our Motherland. She will be saved by the children of
the soil and industrialists. We must give away 75% of our revenue until the value of ruble has
recovered and normal life rebuilt."87

Yet it was already too late....

Still, a part of the Jewish population of the Crimea chose to evacuate with Wrangel's army.88

True, the White Movement was in desperate need of the support by the Western public
opinion, which in turn largely depended on the fate of Russian Jewry. It needed that support,
yet, as we saw, it had fatally and unavoidably developed a hostility toward the Jews and later
it was not able to prevent pogroms. As Secretary of State for War, Winston Churchill "was
the major advocate of the Allied intervention in Russia and military aid to the White armies."
Because of the pogroms, Churchill appealed directly to Denikin: "my goal of securing the
support in the Parliament for the Russian national movement will be incomparably more
difficult," if the pogroms are not stopped. "Churchill also feared the reaction of powerful
Jewish circles among the British elite."89 Jewish circles in the USA held similaropinions [on
the situation in Russia].

However, the pogroms were not stopped, which largely explains the extremely weak and
reluctant assistance given by the Western powers to the White armies. And calculations by
Wall Street naturally led it to support Bolsheviks as the more likely future rulers over Russia's
riches. Moreover, the climate in the US and Europe was permeated by sympathy toward

157

those who claimed to be builders of a New World, with their grandiose plans and great social
objective.

And yet, the behavior of the former Entente of Western nations during the entire Civil War is
striking by its greed and blind indifference toward the White Movement — the successor of
their wartime ally, Imperial Russia. They even demanded that the Whites join the Bolshevik
delegation at the Versailles Peace Conference; then there was that delirious idea of peace
negotiations with the Bolsheviks on the Princes' Islands. The Entente, which did not
recognize any of the White governments officially, was hastily recognizing all those new
national states emerging on the periphery of Russia — thus unambiguously betraying the
desire for its dismemberment. The British hurried to occupy the oil-rich region of Baku; the
Japanese claimed parts of the Far East and the Kamchatka Peninsula. The American troops in
Siberia were more of hindrance than a help and actually facilitated the capture of Primorye
by the Bolsheviks. The Allies even extorted payments for any aid they provided — in gold
from Kolchak; in the South of Russia, in the form of Black Sea vessels, concessions and future
obligations. (There were truly shameful episodes: when the British were leaving the
Archangel region in the Russian north, they took with them some of the Tsar's military
equipment and ammunition. They gave some of what they couldn't take to the Reds and
sunk the rest in the sea — to prevent it from getting into the hands of the Whites!) In the
spring of 1920, the Entente put forward an ultimatum to the White Generals Denikin and
Wrangel demanding an end to their struggle against the Bolsheviks. (In the summer of 1920
France provided some material aid to Wrangel so that he could help Poland. Yet only six
months later they were parsimoniously deducting Wrangel's military equipment as payment
for feeding of those Russian soldiers who retreated to Gallipoli.)

We can judge about the actions of the few occupational forces actually sent by the Entente
from a testimonial by Prince Grigory Trubetskoy, a serious diplomat, who observed the
French Army during its occupation of Odessa in 1919: "French policies in the South of Russia
in general and their treatment of issues of Russian statehood in particular were strikingly
confused, revealing their gross misunderstanding of the situation."90

* * *

The black streak of Jewish pogroms in Ukraine ran through the whole of 1919 and the
beginning of 1920. By their scope, scale and atrocity, these pogroms immeasurably exceeded
all the previous historical instances discussed in this book — the pogroms of 1881-1882,
1903, and 1905. Yu. Larin, a high-placed Soviet functionary, wrote in the 1920s that during
the Civil War Ukraine saw "a very large number of massive Jewish pogroms far exceeding
anything from the past with respect to the number of victims and number of perpetrators."
Vynnychenko allegedly said that "the pogroms would stop only when the Jews would stop
being communists."91

There is no precise estimate of the number of victims of those pogroms. Of course, no
reliable count could be performed in that situation, neither during the events, nor
immediately afterwards. In the book, Jewish Pogroms, we read: "The number of murdered in
Ukraine and Byelorussia between 1917 and 1921 is approximately 180,000-200,000.... The
number of orphans alone, 300,000, bespeaks of the enormous scale of the catastrophe."92

158

The present-day Jewish Encyclopedia tells us that "by different estimates, from 70,000 to
180,000-200,000 Jews were killed."94

Compiling data from different Jewish sources, a modern historian comes up with 900 mass
pogroms, of which: 40% by Petliura's Ukrainian Directorate troops ; 25% by the squads of
the various Ukrainian "atamans"; 17% by Denikin's White Army troops; and 8.5% by the First
Cavalry Army of Budyonny and other Red Army troops.95

Yet how many butchered lives are behind these figures!

Already during the Civil War, national and socialist Jewish parties began merging with the
Reds. The "Fareynikte" [the United Jewish Socialist Worker's Party] turned into the
"ComFareynikte" [Communist Jewish Socialist Worker's Party] and "adopted the communist
program and together with the communist wing of the Bund formed the [All -Russian]
"ComBund" inJune 1920; in Ukraine, associates and members of the Fareynikte together
with the Ukrainian ComBund formed the "ComFarband" (the Jewish Communist Union)
which later joined the Ail-Russian Communist Party of Bolsheviks.96 In 1919 in Kiev, the
official Soviet press provided texts in three languages — Russian, Ukrainian and Yiddish.

"The Bolsheviks used these pogroms [in Ukraine] to their enormous advantage, they
extremely skillfully exploited the pogroms in order to influence public opinion in Russia and
abroad ... in many Jewish and non-Jewish circles in Europe and America."97

Yet the Reds had the finger in the pie as well — and they were actually first ones. "In the
spring of 1918, units of the Red Army, retreating from Ukraine, perpetrated pogroms using
the slogan 'Strike the Yids and the bourgeoisie "'; "the most atrocious pogroms were carried
out by the First Cavalry Army during its retreat from Poland in the end of August 1920. "98 Yet
historical awareness of the pogroms carried out by the Red Army during the Civil War has
been rather glossed over. Only a few condemning voices have spoken on the topic. Pasma nik
wrote: "During the first winter of Bolshevik rule, the Red troops fighting under the red
banner carried out several bloody pogroms, most notable of which were pogroms in Glukhov
and Novgorod-Siverskiy. By number of victims, deliberate brutality, torture and abuse, those
two had eclipsed even the Kalush massacre. Retreating before the advancing Germans, the
Red troops were destroying Jewish settlements on their route."99

S. Maslov is also quite clear: "The march of the Budyonny's Cavalry Army during its
relocation from the Polish to the Crimean Front was marked by thousands of murdered Jews,
thousands of raped women and dozens of utterly razed and looted Jewish settlements.... In
Zhytomyr, each new authority inaugurated its rule with a pogrom, and often repeatedly
after each time the city changed hands again. The feature of all those pogroms — by
Petliura's troops, the Poles, or the Soviets — was the large number of killed."100 The
Bogunskiy and Taraschanskiy regiments stood out in particular (though those two having
came over to Budyonny from the Directorate); allegedly, those regiments were disarmed
because of the pogroms and the instigators were hanged.

The above-cited socialists. Schwartz concludes from his historical standpoint (1952): "During
the revolutionary period, particularly during the Civil War, ...anti-Semitism has grown

159

extraordinarily ... and, especially in the South, spread extensively in the broad masses of the
urban and rural population."101

Alas, the resistance of the Russian population to the Bolsheviks (without which we wouldn't
have a right to call ourselves a people) had faltered and took wrong turns in many ways,
including on the Jewish issue. Meanwhile the Bolshevik regime was touting the Jews and
they were joining it, and the Civil Warwas more and more broadening that chasm between
Reds and Whites.

"If the revolution in general has cleared Jewry of suspicion in counter-revolutionary attitude,
the counter-revolution has suspected all Jewry of being pro-revolutionary." And thus, "the
Civil War became an unbearable torment for Jewry, further consolidating them on the wrong
revolutionary positions," and so "they failed to recognize the genuine redemptive essence of
the White armies."102

Let's not overlook the general situation during the Civil War. "It was literally a chaos which
released unbridled anarchy across Russia.... Anybody who wanted and was able to rob and
kill was robbing and killing whoever he wanted.... Officers of the Russian Army were
massacred in the hundreds and thousands by bands of mutinous rabble. Entire families of
landowners were murdered estates ...were burned; valuable pieces of art were pilfered
and destroyed ... in some places in manors all living things including livestockwere
exterminated. Mob rule spread terror ... on the streets of cities. Owners of plants and
factories were driven out of their enterprises and dwellings.... Tens of thousands people all
over Russia were shot for the glory of the proletarian revolution others ... rotted in
stinking and vermin-infested prisons as hostages.... It was not a crime or personal actions
that put a man under the axe but his affiliation with a certain social stratum or class. It would
be an absolute miracle if, under conditions when whole human groups were designated for
extermination, the group named 'Jews' remained exempt.... The curse of the time was that
... it was possible to declare an entire class ora tribe 'evil'.... So, condemning an entire social
class to destruction ... is called revolution, yet to kill and rob Jews is called a pogrom? ... The
Jewish pogrom in the South of Russia was a component of the Ail-Russian pogrom."103

Such was the woeful acquisition of all the peoples of Russia, including the Jews, after the
successful attainment of equal rights, after the splendid Revolution of March, 1917, that
both the general sympathy of Russian Jews toward the Bolsheviks and the developed
attitude of the White forces toward Jews eclipsed and erased the most important benefit of
a possible White victory — the sane evolution of the Russian state.

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18 PE3, t. 1, c. 106, 124, 223, 288; t. 2, c. 22, 176, 302, 350, 393; t. 3, c. 374, 473.

19 C.C. MocnoB. Poccmh nocne neTbipex ;ieT peBO^(ou,MM (flayiee C.C.MacnoB). riapMw: PyccKaa nenaTb, 1922.
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20 1X14. HerpeTOB. BJ. Kopo^eHKo: /leTonMCb >km3hm m TBopnecTBa, 1917-1921 / llofl pefl. A.B. Xpa6poBMU,Koro.
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22 C.C. MacnoB, c. 196.

23 PE3, t. 2, c. 388-389.

24 B.B. LUy^brMH, npM/io>KeHMfl, c. 313-318.

25 HeKMCT o HK (143 apxMBa «Oco6om CneflCTB. Kommccmm Ha KDre Poccmm») // Ha ny>KOM CTopoHe: Mctopmko-
^MTepaTypHbie c6ophmkm / riofl pefl. C.n.Me^bryHOBa. Bep^MH: BaTara; ripara: n^awia, 1925. T. 9, c. 111-141.

26 A/ieKceM Pew\M30B. B3BMxpeHHaa Pycb. London: Overseas Publications, 1979,c. 376-377.

27 B.B. LUyyibrMH, c. 95-96.

161

28 C.C. Macncm, c. 44.

29 M3^o>KeHMe 6eceflbi c E./lHHKcnbHOM cm.: B./lto6apcKMM. Hto fle^aTb, a He kto BMHOBaT // Bpewia m Mbi:
Me>KflyHapoflHbiM >xypHa.n yii-iTepaTypbi m o6mecTBeHHbix npo6^ew\. Hbto-MopK, 1990, N2 109, c. 134.

30 PmE, c. 6, 7.

31 T.A. /laHflay. PeBcmou.i'ioHHbie Mflen b eBpeficKofi o6mecTBeHHOc™ // PmE, c. 100.

32 KD. deK^OB. HapoflHaa o6opoHa — Hau.i-ioHa.nbHafl o6opoHa // M3BecTMfl, 1920, 18 Man, c. 1.

33 KD. /lapMH. EBpen n a HTMceMMTH3M b CCCP. M.; J].: TM3, 1929, c. 31.

34 KE3, t 6, c.646;t. 1, c. 326.

35 fl>K. Mton/iep. flua^eKTMKa Tpareflnn: a HTMceMMTH3M m KOMW\yHM3M b L|eHTpa^bHOM m Boctohhom EBpone //
"22": 06mecTBeHHO-noyiMTMHecKMM m ^MTepaTypHbiM >KypHa.n eBpeMCKOM MHTeyiyinreHL^nn M3 CCCP b I43pan.ne.
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36 KE3, t. 4, c. 733-734.

37 fl>K. MKxn.nep. flua^eKTMKa Tpareflnn... // "22", 1990, N2 73, c. 99.

38 Tawiwe, c. 100-101.

39 T.A. /laHflay. PeBcmou.i'ioHHbie Mflen b eBpeMCKOM o6mecTBeHHOc™ // PmE, c. 115.

40 HE. LLIexTMaH. EBpeficKaa o6mecTBeHHOCTb Ha YKpauHe (1917-1919) //KHura o pyccKOM eBpeficTBe*, 1917-
1967(fla^ee — KPE-2). Hbio-MopK: Cokb PyccKnx EBpeeB, 1968, c. 22.

41 TaMwe, c. 29, 30,35.

42 B.I4. /leHMH. CoHMHeHMfl: B 45 t. 4-e M3fl. M.: rocno^MTM3flaT, 1941-1967. T. 30, c. 246.

43 HE. LUexTMaH. EBpeficKaa o6mecTBeHHOCTb... //KPE-2, c. 33-34.

44 HE. LUexTMa h. EBpeficKaa o6mecTBeHHOCTb... // KPE-2, c. 35-37.

45 KE3, t. 4, c.256.

46 PE3, t. 1, c.407.

47 14. M. Tpou,KMM. EBpeMCKne norpowibi Ha YKpauHe m b Ee^opyccnn 1918-1920 rr.// KPE-2*, c. 59.

48 TaM>xe, c. 62.

49 TaMwe.

50 fl.C. riacMa hmk. Hero >Ke Mbi flo6nBaeMCfl? // PmE, c. 211.

51 14. M. EnKepwia h. Poccma m pyccKoe eBpeficTBO // PmE, c. 66-67.

52 KE3, t. 6, c.570.

162

53 M.M. BuKepwia h. Poccma m pyccKoe eBpeficTBO // PmE, c. 65.

54 C.C. MocnoB, c. 25, 26.

55 K). /lapuH. EBpen m a HTMceMMTH3M b CCCP, c. 40, 41.

56 C.C. Macncm, c. 40.

57 fl>K. Mion-nep. flua^eKTMKa Tpareflnn... // "22", 1990, N2 73, c. 97.

58 B. /Imtbmhob. MaxHO n eBpen // "22", 1983, N2 28, c. 191-206.

59 KE3, t. 6, c.574.

60 EBpeMCKne norpowibi, 1918-1921/Coct. 3.C. Octpobckmm. M.: Aku,. o6-bo «LUKO.na m KHnra», 1926.

61 EBpeMCKne norpowibi, 1918-1921, c. 73-74.

62 KE3, t. 7, c, 403.

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66 KE3, t. 7, c.403.

67 T.B. KocTbipneHKO. Taxman no^MTMKa CTa^MHa: B^acTbM a HTMceMMTH3M. M.: MewflyHapoflHbie OTHOiueHMfl,
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69 T.B. KocTbipneHKO. Taxman no^MTMKa CTa^MHa,c. 56.

70 fl.C. nacwiaHMK. PyccKaa peBO^K)u,na m eBpeficTBO, c. 185.

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72 KE3, t. 6, c.572.

73 B.B. LUyyibrMH, c. 97-98.

74 M.M. BuKepwia h. Poccma m pyccKoe eBpeficTBO // PmE, c. 64.

75 B.B. LUy^brMH. c. 86.

76 fl.C. nacwiaHMK. PyccKaa peBO^K)u,Mfl m eBpeMcmo, c. 186-187.

77 fl.M. BuKepwiaH. Poccma m pyccKoe eBpeficTBO // PmE, c. 65-66.

78 fl.C. nacwiaHMK. PyccKaa peBO^K)u,Mfl m eBpeMCTBO, c. 173-174.

163

79 KE3, t. 6, c. 572-574.

80 fl.O. /Imhckmm. O Hau,MOHa^bHOMcaMoco3HaHMM pyccKoroeBpea // PmE, c. 149-151.

81 fl.C. nacwiaHMK. PyccKaa peBO^K)u,Mfl m eBpeMcmo, c. 183.

82 B.B. LUyyibrMH, c. 55, 81, 82.

83 fl.O. /Imhckmm. O Hau,MOHa^bHOMcaMoco3HaHMM pyccKoroeBpea // PmE, c. 157, 160-161.

84 fl.C. nacwiaHMK. PyccKaa peBO^K)u,Mfl m eBpeMcmo, c. 181, 187.

85 14.0. /leBMH. EBpen b peB0^tou,MM // PmE, c. 136.

86 14. M. EnKepwia h. Poccmh m pyccrae eBpeficTBO // PmE, c. 81,82.

87 fl.C. nacwiaHMK. PyccKaa peBO^K)u,na m eBpeficTBO, c. 181.

88 KE3, t. 4, c.598.

89 Michael J.Cohen. Churchill and the Jews. London; Totowa, NJ: Frank Cass, 1985, p. 56, 57.

90 Kh. Tp. H. Tpy6eu,KOM. OnepK B3a MMOOTHOiueHMM BoopyweHHbix Cv\n KDra Poccmm m ripeflCTaBMTe^eM
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91 KD. /lapuH. EBpen m a HTMceMMTH3M b CCCP, c. 38.

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93 Eoyibwafl CoBeTCKaa 3Huy\\u\onepy\n. 1-e M3fl. M., 1932. T. 24, c. 148.

94 KE3, t. 6, c. 569.

95 T.B. KocTbipneHKO. Taxman no^MTMKa Cra;iMHa,c. 56.

96 14. E. LUexTMa h. CoBeTCKaa Poccma, CMOHM3M m I43pan^b// KPE-2, c. 321; KE3, t. 6, c. 85; t. 1, c. 560.

97 14.0. /leBMH. EBpen b peBO^KDU,MM // PmE, c. 134.

98 KE3, t. 6, 570,574.

99 14. M. EnKepwiaH. Poccma m pyccKoe eBpeficTBO // PmE, c. 63.

100 C.C. MacnoB, c. 26.

101 CM. LUBapu,. AHTMce/v\MTM3M b CoBeTCKOM CoK)3e. HbK)-l4opK: I43fl-B0 mm. HexoBa, 1952, c. 14.
102A.O. /Imhckmm. O Hau,MOHayibHOM caw\oco3HaHMM pyccKoro eBpea // PmE, c. 147, 148, 149.
103 14. M. EMKepwia h. Poccma m pyccKoe eBpeMCTBO // PmE, c. 58-60.

164

Chapter 17: Emigration between the two World Wars

As a result of the October coup and the subsequent Civil War, hundreds of thousands
Russian citizens emigrated abroad, some retreating in battles, others simply fleeing. Among
those emigrants were the entire surviving combat personnel of the White Army, and many
Cossacks. They were joined by the old nobility, who were so strikingly passive during the
fateful revolutionary years, although their wealth was precisely in land or estates. Many
former landowners, who failed to take their valuables with them, upon arrival to Europe had
to become taxi drivers or waiters. There were merchants, industrialists, financiers, quite a
few of whom had money safely deposited abroad, and ordinary citizens too, of whom not all
were well-educated, but who could not bear to stay under Bolshevism.

Many emigrants were Russian Jews. "Of more than 2 million emigrants from the Soviet
republics in 1918-1922 more than 200,000 were Jews. Most of them crossed the Polish and
Romanian borders, and later emigrated to the USA, Canada, and the countries of South
America and Western Europe. Many repatriated to Palestine."[l] The newly formed
independent Poland played an important role. It had a large Jewish population of its own
before the revolution, and now a part of those who left Poland during the war were
returning there too. "Poles estimate that after the Bolshevik revolution" 200-300 thousand
Jews "arrived in Poland from Russia."[2] (This figure could be explained not only by
increased emigration, but also by the re-arrangement of the Russian-Polish border).
However "the majority of the Jews who left Russia in the first years after the revolution
settled in Western Europe. For example, around 100,000 Russian Jews had gathered in
Germany by the end of World War I. "[3]

"While Paris was, from the beginning, the political centre and unofficial capital of Russia-in-
Exile., The second, so to say cultural capital of Russian emigration in Europe from the end of
1920 until the beginning of 1924, was Berlin (there was also an intense cultural life in the
1920s in the Russian quarters of Prague, which became ... Russia-in-Exile's main university
city). "[4] It was "easierto settle" in Berlin because of inflation. "On the streets of Berlin" you
could see "former major industrialists and merchants, bankers and manufacturers," [5] and
many emigres had capital there. Compared to other emigrants from Russia, Jewish
emigrants had fewer problems with integration into the Diaspora life, and felt more
confident there. Jewish emigrants were more active than Russians and generally avoided
humiliating jobs. Mihkail Levitov, the commander of the Kornilov Regiment who had
experienced all sorts of unskilled labour after emigration, told me: "Who paid us decently in
Paris? Jews. Russian multi-millionaires treated their own miserably."

Both in Berlin and in Paris "the Jewish intelligentsia was prominent - lawyers, book
publishers, social and political activists, scholars, writers and journalists"[6]; many of them
were deeply assimilated, while Russian emigrants "from the capitals [Moscow and St.
Petersburg]" mostly had liberal opinions which facilitated mutual amity between the two

165

groups (unlike the feeling between Jews and the Russian monarchist emigrants). The
influence of Russian Jews in the entire cultural atmosphere of Russia-in-Exile between the
two world wars was more than palpable. (Here it is proper to mention a very interesting
series of collections, Jews in the Culture of Russia-in-Exile, published in Israel in 1990s and
still continuing. [7]) Some Jewish families with a comfortable income opened Russian artistic
salons, clearly demonstrating Jewish attachment to and immersion in Russian culture. There
was a famously generous house of the Tsetlins in Paris. Many others, I. V. Gessen's (in Berlin),
I. I. Fondaminsky-Bunakov (tireless in his "endless, selfless cares for Russian culture
a broad" [8]), Sofia Pregel, Sonya Delone, Alexander and Salomeia Gal pern, were constantly
engaged in the burdensome business of providing assistance for impoverished writers and
artists. They helped many, and not just the famous, such as Bunin, Remizov, Balmont, Teffi,
but also unknown young poets and painters. (However, this help did not extend to "White"
and monarchist emigrants, with whom there was mutual antagonism). Overall, among all the
emigrants, Russian Jews proved themselves the most active in all forms of cultural and social
enterprise. This was so striking that it was reflected in Mihail Osorgin's article, Russian
Loneliness, printed in the Russian Zionist magazine Rassvet [Dawn], re-established abroad by
V. Jabotinsky.

Osorgin wrote: "In Russia, there was not this 'Russian loneliness' neither in the social nor the
revolutionary movement (I mean the depths and not just the surface); the most prominent
figures who gave specific flavourto the whole movement ...were Slavic Russians." But after
emigration "where there is a refined spirituality, where there is deep interest in thought and
art, where the calibre of man is higher, there a Russian feels national loneliness; on the other
hand, where there are more of his kin, he feels cultural solitude. I call this tragedy the
Russian loneliness. I am not at all an anti-Semite, but I am primarily a Russian Slav... My
people, Russians, are much closerto me in spirit, in language and speech, in their specific
national strengths and weaknesses. For me, it is precious to have them as my fellow thinkers
and peers, or perhaps it is just more comfortable and pleasant. Although I can respect the
Jew, the Tatar, the Pole in the multi-ethnic and not at all "Russian" Russia, and recognise
each as possessing the same right to Russia, our collective mother, as I have; yet I myself
belong to the Russian group, to that spiritually influential group which has shaped the
Russian culture." But now "Russians abroad have faded and given up and surrendered the
positions of power to another tribe's energy. Jews adapt easier-and good for them! I am
not envious, I am happy for them. I am equally willing to step aside and grant them the
honour of leadership in various social movements and enterprises abroad.... But there is one
area where this 'Jewish empowerment' strikes me at the heart - charity. I do not know who
has more money and diamonds, rich Jews or rich Russians. But I know for certain that all
large charitable organizations in Paris and Berlin can help poor Russian emigra nts only
because they collect the money needed from generous Jewry. My experience of organizing
soirees, concerts, meetings with authors has proven that appealing to rich Russians is a
pointless and humiliating waste of time.... Just to soften the tone of such an 'anti-Semitic'

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article, I will add that, in my opinion, the nationally-sensitive Jew can often mistake national
sensitivity of a Slav for a spectre of anti-Semitism. "[9]

Osorgin's article was accompanied by the editorial (most likely written by the editor-in-chief
Jabotinsky based on the ideas expressed and with a similarstyle) to the effect that M.A.
Osorgin "has no reason to fearthat the reader of Rassvet would find anti-Semitic tendencies
[in his article]. There was once a generation that shuddered at the word 'Jew' on the lips of a
non-Jew. One of the foreign leaders of that generation said: 'The best favour the major press
can give us is to not mention us.' He was listened to, and for a long time in progressive
circles in Russia and Europe the word 'Jew' was regarded as an unprintable obscenity. Thank
God, that time is over." We can assure Osorgin "of our understanding and sympathy....
However, we disagree with him on one point. He gives too much importance to the role of
Jews in charity among refugees. First, this prominent role is natural. Unlike Russians, we
were learning the art of living in Diaspora for a long time.... But there is a deeper
explanation.... We have received much that is precious from the Russian culture; we will use
it even in our future independent national art.... We, Russian Jews, are in debt to Russian
culture; we have not come close to repaying that debt. Those of us that do what they can to
help it survive during these hard times are doing what is right and, we hope, will continue
doing so." [10]

However let us return to the years immediately after the revolution. "Political passions were
still running high among Russian emigrants, and there was a desire to comprehend what had
happened in Russia. Newspapers, magazines, book publishers sprung up. "[11] Some rich
men, usually Jews, financed this new liberal and more left-of-center Russian emigrant press.
There were many Jews among journalists, newspaper and magazine editors, book publishers.
A detailed record of their contribution can be found in The Book of Russian Jewry (now also
in Jews in the Culture of Russia-in-Exile).

Of significant historical value among these are the twenty two volumes of I. V. Gessen's
Archive of the Russian Revolution. Gessen himself, along with A. I. Kaminkov and V. D.
Nabokov (and G. A. Landau after the tatter's death), published a prominent Berlin
newspaper Rul [Steering Wheel], "a kind of emigrant version of Rech [Speech]," but unlike
Milyukov's brainchild, Josef Gessen's position was consistently patriotic. Rul often published
articles by G. A. Landau and I. O. Levin, whom I have amply cited, and also articles by the
famous literary critic U. I. Aikhenvald. The political spectrum of Berlin papers ranged from
Rul on the right to the socialists on the left. A. F. Kerens ky published Dni [Days], which
provided a platform for such personalities as A. M. Kulisher-Yunius (author "of a number of
sociological works" and a Zionist from Jabotinsky's circle), S. M. Soloveichik, the famous
former Socialist Revolutionary O.C. Minor (he also wrote for the Prague Volya Rossii
[Russia's Will]), and the former secretary of the Constituent Assembly M. V. Vishnyak. In
1921 U. O. Martov and R. A. Abramovich founded the Socialist Gerald in Berlin (it later

167

moved to Paris and then New York). F. I. Dan, D. U. Dalin, P. A. Garvi, and G. Y. Aranson
worked on it among others.

V. E. Jabotinsky, whose arrival in Berlin (after three years in Jerusalem) coincided with the
first wave of emigration, re-established Rassvet, first in Berlin and then in Paris, and also
published his own novels. In addition "many Russian Jewish journalists lived in Berlin in
1920-1923, working in the local and international emigrant press." There we could find I. M.
Trotsky from the defunct Russkoe Slovo [Russian Word], N. M. Volkovyssky, P. I. Zvezdich
(who died at the hands of Nazis during the World War II), the Menshevik S. O. Portugeis from
the St. Petersburg Den [Day] (he wrote under the pseudonym S. Ivanovich), the playwriter
Osip Dymov-Perelman, and the novelist V. Y. Iretsky.[12]

Berlin also became the capital of Russian book publishing: "In 1922 all these Russian
publishers released more Russian books and publications than there were German books
published in the whole of Germany. Most of these publishers and booksellers were
Jewish. "[13] Most notable were the publishing houses of I. P. Ladyzhnikov, owned since the
war by B. N. Rubinstein (classical, modern and popular scientific literature), of Z. I. Grzhebin
(which had links to the Soviets, and so sold some of his works in the USSR), the publishing
house, Word, established as early as 1919 and run by I. V. Gessen and A. I. Kaminka
(collections of Russian classics, emigrant writers and philosophers, valuable historical and
biographical works), and the artistically superb issues of Zhar-Ptitsa run by A. E. Kogan. Also
there was Edges of A. Tsatskis, Petropolis of Y. N. Blokh, Obeliskof A. S. Kagan, Helicon of
A.G. Vishnyak, and Scythians of I. Shteinberg. S. Dubnov's World History of the Jewish People
was also published in Berlin in ten German volumes, and during the 1930s in Russian in Riga.

Riga and other cities in the once again independent Baltic countries (with their substantial
Jewish populations) became major destinations of Jewish emigration. Moreover, "the only
common language that Latvians, Estonians and Lithuanians shared was Russian," and so the
Riga newspaper Segodnya [Today] (publishers Ya. I. Brams and B. Yu. Polyak) became "highly
influential." "A large number of Russian-Jewish journalists" worked there: the editor M. I.
Ganfman, and after his death M. S. Milrud; Segodnya Vecherom [Today Evening] was edited
by B. I. Khariton (the latter two were arrested by the NKVD in 1940 and died in Soviet camps).
V. Ziv, an economist, and M. K. Aizenshtadt (under the pen names of first Zheleznov, then
Argus) wrote for the newspaper. Gershon Svet wrote from Berlin. Andrei Sedykh (Y. M.
Tsvibak) was its Paris correspondent, Volkovyssky reported from Berlin, and L. M. Nemanov
from Geneva. [14]

From the late 1920s, Berlin started to lose its position as the centre of emigrant culture
because of the economic instability and the rise of Nazism. Rul had to close in 1931.
Emigrants had dispersed with the "main wave going to France," especially to Paris which was
already a major centre of emigration.

168

In Paris the main emigrant newspaper was Poslednie Novosti [Breaking News], founded " at
the beginning of 1920 by the St. Petersburg barrister M. L. Goldstein. It was financed by M. S.
Zalshupin," and in a year the newspaper was bought by "P. N. Milyukov.... While it was in a
precarious position, the paper was significantly financially supported by M. M. Vinaver."
"Milyukov's right hand" was A. A. Polyakov. Editorials and political articles were written by
Kulisher-Yunius (who was arrested in 1942 in France and died in a concentration camp). The
international news section was run by M. Yu. Berkhin-Benedictov, an acquaintance of
Jabotinsky. The staff included the acerbic publicists. L. Polyakov-Litovtsev (who had only
learnt "to speak and write Russian at fifteen"), B. S. Mirkin-Getsevich (who wrote as Boris
Mirsky), the noted Kadet [Constitutional Democrat] publicist Pyotr Ryss and others.
Poslednie Novosti published the satirical articles of I. V. Dioneo-Shklovsky and the popular
science ofYu. Delevsky(Ya. L. Yudelevsky). The best humorists were V. Azov (V. A.
Ashkenazi), Sasha Cherny (A. M. Gliksberg), the "king of humour" Don-Aminado
(Shpolyansky). Poslednie Novosti had the widest circulation of all emigrant news papers. [15]
Shulgin called it "the citadel of political Jewishness and philo-Semitic Russians. "[16] Sedykh
regarded this opinion as an "obvious exaggeration." The political tension around the paper
also stemmed from the fact that immediately after the Civil War it was dedicated to
"disclosure" and sometimes outright condemnation of the Volunteer Army. Sedykh noted
that in Paris "there was not only a political divide, but also a national one"; "Milyukov's
editorial team included many Russian-Jewish journalists," while "Jewish names virtually
never appeared on the pages of the right-wing Vozrozhdenie [Rebirth] (with the exception of
I. M. Bikerman).[17] (Vozrozhdenie was founded later than the other papers and ceased
operation in 1927, when its benefactor Gukasov fired the main editor P. B. Struve.)

The leading literary-political magazine Sovremennye Zapiski [Contemporary Notes],
published in Paris from 1920 to 1940, was established and run by Socialist Revolutionaries, N.
D. Avksentiev, 1. 1. Fondaminsky-Bunakov, V. V. Rudnev, M. V. Vishnyakand A. I.Gukovsky.
Sedykh noted that "out of [its] five editors ... three were Jews. In 70 volumes of the
Sovremennye Zapiski we see fiction, articles on various topics and the memoirs of a large
number of Jewish authors." Illyustrirovannaya Rossia [Illustrated Russia] was published by
the St. Petersburg journalist M. P. Mironov, and later by B. A. Gordon (earlierthe owner of
Priazovsky Krai). [18] Its weekly supplement "gave the readers 52 pieces of classic or
contemporary emigrant literature each year." (The literary emigrant world also included
many prominent Russian Jews, such as Mark Aldanov, Semyon Yushkevich, the already
mentioned Jabotinsky and Yuly Aikhenvald, M. O. Tsetlin (Amari). However, the topic of
Russian emigrant literature cannot be examined in any detail here due to its immenseness.)

Here I would like to address the life of llya Fondaminsky (born in 1880). Himself from a
prosperous merchant family and married in his youth to the granddaughter of the millionaire
tea trader V. Y. Vysotsky, he nonetheless joined the Socialist Revolutionaries (SRs) and
"sacrificed a large part of his wealth and his wife's inheritance to the revolution" [19] by
buying weaponry. He worked towards the outbreak of the Ail-Russian political strike in 1905

169

and during the uprising he served in the headquarters of the SRs. He emigrated from Russia
to Paris in 1906, where he became close to D. Merezhkovsky and Z. Gippius and developed
an interest in Christianity. He returned to St. Petersburg in April 1917. In the summer of 1917
he was the commissar of the Black Sea Fleet, and later a delegate in the Constituent
Assembly, fleeing after it was disbanded. From 1919 he lived in Paris, France, during the
period under discussion. He devoted much time and effort to Sovremennye Zapiski,
including publication of a series of articles titled The Ways of Russia. He played an active role
in emigrant cultural life and provided all possible support to Russian writers and poets. For a
while he even managed to maintain a Russian theatre in Paris. "His passion, many-sidedness,
energy and selflessness ... were without parallel among emigrants ."[20] He estranged
himself from the SRs and joined Christian Democrats. Along with the like-minded G. P.
Fedotov and F. A. Stepun he began to publish the Christian Democratic Novy Grad [New City].
"He grew ever closerto Orthodoxy during these years. "[21] "In June 1940 he fled Paris from
the advancing German forces," but came back and was arrested in Julyl941and sent to
Compiegne camp near Paris; "by some accounts, he converted to Christianity there. In 1942
he was deported to Auschwitz and killed."[22]

Between 1920 and 1924, the most important forum for purely Jewish issues was the Paris
weekly, Jewish Tribune, published in both French and Russian with the prominent
participation of M. M. Vinaver and S. B. Pozner. It published articles by many of the
aforementioned journalists from other newspapers.

Novoe RusskoeSlovo [New Russian Word] was founded in 1910 in the United States and
added its voice from across the ocean. Its publisher from 1920 was V. I. Shimkin and the
main editor (from 1922) was M. E. Veinbaum. Veinbaum remembered: "The newspaper was
often criticised, and not without reason. But gradually it earned the reader's
confidence."[23](lts masthead now proudly boasts: "the oldest Russian newspaper in the
world"; it is even two years older than Pravda. All the others have died out at various times,
for various reasons.)

Right-wing or nationalist Russian newspapers appeared in Sofia, Prague, and even Suvorin's
Novoe Vremya [New Times] continued in Belgrade as Vechernee Vremya [Evening Times],
but they all either collapsed or withered awaywithout leaving a lasting contribution. (The
publisher of Rus in Sofia was killed.) The Paris Vozrozhdenie of Yu. Semenov "did not shirk
from anti-Semitic outbursts" [24] (but not under Struve's short reign).

***

Those who left soon after the Bolshevik victory could not even imagine the scale of inferno
that broke out in Russia. It was impossible to believe in rumours. Testimonies from the
White camp were mostly ignored. This changed when several Russian democratic journalists
(the Constitutional Democrat (Kadet) A. V. Tyrkova -Williams, the socialist E. D. Kuskova
(exiled from the USSR in 1922), and the escaped SR S. S. Maslov began to inform the stunned

170

emigrant public about rapid growth of grass-root anti-Semitism in Soviet Russia:
"Judeophobia is one of the most acrid features of modern Russia. Perhaps even the most
acrid. Judeophobia is everywhere: North, South, East, and West. It is shared regardless of
intellect, party membership, tribe, age.... Even some Jews share it."[25]

These claims were at first met with suspicion by Jews who had emigrated earlier - what's
the reason for this anti-Semitism? The Jewish Tribune initially rejected these claims:
"generally, Russian Jewry suffered from Bolshevism perhaps more than any other ethnic
group in Russia"; as to the "familiar identification of Jews and commissars" -we all know
that it is the work of the [anti-Semitic] "Black Hundreds." The old view, that anti-Semitism
resides not in the people but inTsarism, began to transform into another, that the Russian
people are themselves its carriers. Therefore, Bolsheviks should be credited for the
suppression of popular "Black Hundred" attitudes in Russia. (Others began to excuse even
their capitulation at Brest [at which Russia ceded large amounts of territory to the Kaiser's
German military]. The Jewish Tribune in 1924 dusted off even such argument: "the Russian
revolution of 1917, when it reached Brest-Litovsk, prevented the much greater and more
fateful betrayal planned by Tsarist Russia."[26])

Yet the information was gradually confirmed; moreover, a nti -Jewish sentiments spread over
a large segment of Russian emigration. The Union for Russian Salvation (dedicated to crown
prince Nikolai Nikolaevich) produced leaflets for distribution in the USSR in a manner like
this: "To the Red Army. The Jews have ruled Great Russia forseven years...." "To Russian
workers. You were assured that you would be the masters of the country; that it will be the
'dictatorship of the proletariat.' Where is it then? Who is in power in all the cities of the
republic?" Of course, these leaflets did not reach the USSR, but they scared and offended
Jewish emigrants.

S. Li tovtsev wrote: "In the beginning of 1920s, anti-Semitism among emigrants became
almost an illness, a sort of delirium tremens. "[27] But it was a broader attitude as many in
Europe during the first years after the Bolshevik victory rejected and damned the Jews, so
that "the identification of Bolshevism with Judaism became a widespread part of European
thought. It is ridiculous to assert that it is only anti-Semites preach this social-political
heresy."[28] But could it be that the conclusions of Dr. Pasmanikwere somehow premature?
Yet this is what he wrote in 1922: "In the whole civilised world, among all nations and social
classes and political parties, it is the established opinion now that Jews played the crucial
role in the appearance and in all the manifestations of Bolshevism. Personal experience tells
that this is the opinion not only of downright anti-Semites, but also ... that representatives of
the democratic public ... reference these claims, i.e., to the role of Jews not only in Russian
Bolshevism, but also in Hungary, Germany and everywhere else it has appeared. At the same
time, the downright anti-Semites care little for truth. For them all Bolsheviks are Jews, and
all Jews are Bolsheviks."[29]

171

Bikerman wrote a year later: "Waves of Judeophobia now roll over nations and peoples, with
no end in sight"; "not just in Bavaria or Hungary ... not only in the nations formed from the
ruins of the once great Russia ... but also in countries separated from Russia by continents
and oceans and untouched by the turmoil.... Japanese academics came to Germany to get
acquainted with anti-Semitic literature: there is interest in us even on distant islands where
almost no Jews live.... It is precisely Judeophobia -the fearofthe Jew-destroyer. Russia's
miserable fate serves as the material evidence to frighten and enrage." [30]

In the collective declaration To the Jews of the World! the authors warn: "Never have so
many clouds gathered above the Jewish people. "[31]

Should we conclude that these authors exaggerated, that they were too sensitive? That they
imagined a non-existent threat? Yet doesn't the abovementioned warning about "anti-
Semitic literature in Germany" sound very scary - in retrospect, from our historical
perspective?

"The opinion that Jews created Bolshevism" was already so widespread in Europe (this was
the "average opinion of French and English philistines," Pasmanik notes) that it was
supported even by Plekhanov's son-in-law, George Bato, who claims in his book[32] that
Jews are inherently revolutionaries: "as Judaism preaches an ideal of social justice on earth
... it has to support revolution." Pasmanik cites Bato: "Over the centuries ... Jews have always
been against the established order.... This does not mean that Jews carried out all
revolutions, or that they were always the sole or even main instigators; they help the
revolutions and participate in them"; "One can responsibly claim, as many Russian patriots,
often from very progressive circles, do, that Russia now agonizes under the power of Jewish
dictatorship and Jewish terror"; "Impartial analysis of the worldwide situation shows the
rebirth of anti-Semitism, not so much against Jews as individuals, as againstthe
manifestations of the Jewish spirit."[33] The Englishman Hilaire Belloc[34] similarly wrote
about "the Jewish character of Bolshevik revolution," or simply: "the Jewish revolution in
Russia." Pasmanik adds that "anyone who has lived in England recently knows that Belloc's
opinion is not marginal." The books of both authors (Bato and Belloc) "are enormously
popular with the public"; "journalists all over the world argue that all the destructive ideas of
the past hundred years are spread by Jews, through precisely Judaism."[35]

"We must defend ourselves," Pasmanik writes, "because we cannot deny obvious facts....
We cannot just declare that the Jewish people are not to blame for the acts of this or that
individual Jew.... Our goal ... is not only an argument with anti-Semites, but also a struggle
with Bolshevism ... not only to parry blows, but to inflict them on those proclaiming the
Kingdom of Ham.... To fight against Ham is the duty of Japheth and Shem, and of Helenes,
and Hebrews." Where should we look for the real roots of Bolshevism? "Bolshevism is
primarily an anti-cultural force ... it is both a Russian and a global problem, and not the
machination of the notorious 'Elders of Zion. "'[36]

172

The Jews acutely realized the need to "defend themselves" in part because the post-war
Europe and America were flooded with Protocols of the Elders of Zion, suddenly and virtually
instantly. These were five editions in England in 1920, several editions in both Germany and
France; half a million copies in America were printed by Henry Ford. "The unheard-of success
of the Protocols, which were translated into several languages, showed how much the
Bolshevik revolution was believed to be Jewish. [37]" English researcher Norman Cohn wrote:
"in the years immediately after the World War I, when the Protocols entered mainstream
and thundered across the world, many otherwise entirely sensible people took them
completely seriously."[38] The London Times and Morning Post of that time vouched for
their authenticity, although by August 1921 the Times published a series of articles from its
Istanbul correspondent, Philipp Greaves, who sensationally demonstrated the extensive
borrowing of the text inthe Protocols from Maurice Jolie's anti-Napoleon III pamphlets (The
Dialogue in Hell between Machiavelli and Montesquieu, 1864). At that time the French
police managed to confiscate every single copy of the infamous pamphlet.

The Protocols came to the West from a Russia overtaken by the Civil War.

A journalistic fraud produced in the early 20th century (in 1900 or 1901), the Protocols were
first published in 1903 in St. Petersburg. The mastermind behind them is thought to be P. I.
Rachkovsky, the 1884-1902 head of the Foreign Intelligence unit of the Police Department;
their production is attributed to Matvei Golovinsky, a secret agent from 1892 and son of V. A.
Golovinsky, who was a member of Petrashevsky Circle. [The latter was a Russian literary
discussion group of progressive-minded commoner-intellectuals in St. Petersburg organized
by Mikhail Petrashevsky, a follower of the French Utopian socialist Charles Fourier. Among
the members were writers, teachers, students, minor government officials, army officers.
While differing in political views, most of them were opponents of the Tsarist autocracy and
the Russian serfdom. Among those connected to the circle were writers Dostoyevsky]. (Still,
new theories about the origin of the Protocols appear all the time). Although the Protocols
were published and re-published in 1905, 1906, 1911, they had little success in pre-
revolutionary Russia: "they did not find broad support in Russian society.... The Court did not
give support to distribution either."[39] After many failed attempts, the Protocols were
finally presented to Nicholas II in 1906 and he was very impressed. His notes on the margins
of the book included: "What a foresight!', 'What precise execution!', "It is definitely them
who orchestrated the [revolutionary] events of 1905!', 'There can be no doubt about their
authenticity.' But when the right-wing activists suggested using the Protocols for the defence
of the monarchy, Prime Minister P. A. Stolypin ordered a secret investigation into their
origins. It showed they were a definite fabrication. The monarch was shocked by Stolypin's
report, but wrote firmly: "remove the Protocols from circulation. You cannot defend a noble
cause with dirty means."[40] And since then "Russia's rulers' dismissal of the Protocols of
the Elders of Zion came into force: no reference to the 'Protocols' was allowed ... even
during the Beilis Trial." [41]

173

However "1918 changed everything for the Protocols. [42]" After the Bolsheviks seized
power, after the murder of the royal family and the beginning of the Civil War, the
popularity of the Protocols surged. They were printed and re-printed by the OsvAg [White
Army counter-intelligence agency in the South of Russia] in Novocherkassk, Kharkov, Rostov-
on-Don, Omsk, Khabarovsk, Vladivostok, and were widely circulated among both the
Volunteer Army and the population (and later Russian emigrants, especially in Sofia and
Belgrade).

"After the Bolshevik victory the selling of Protocols was banned in Russia" and become a
criminal offence, but "in Europe the Protocols brought in by the White emigration played an
ominous role in the development of right-wing ideology, especially National Socialism in
Germany." [43]

Exposure of the Protocols as forgery, and general denial of identity between Bolsheviks and
Jews constituted a major share of liberal emigrant journalism of the 1920s and 1930s. We
see several prominent Russians there: Milyukov, Rodichev, Burtsevand Kartashev.

A.V. Kartashev, historian of religion, Orthodox theologian and at the same time, a public
figure, wrote about the unacceptability of anti-Semitism for a Christian in the pre-
revolutionary collection Shchit [Shield], [44] which I have often cited. In 1922, in emigration,
he wrote the foreword to Yu. Delevsky's book on the Protocols. [45] In 1937 Burtsev too
asked him to write a foreword for his book. Kartashev wrote in it: "A man with common
sense, good will and a little scientific discipline cannot even discuss the authenticity of this
police and journalistic forgery, though certainly a talented forgery, able to infect the
ignorant.... It's unfair to continue supporting this obvious deceit after it has been so
unambiguously exposed. Yet it is equally unfair to do the opposite, to exploit the easy victory
over the Protocols authenticity to dismiss legitimate concerns.... A half-truth is a lie. The
whole truth is that the Jewish question is posed before the world as one of the tragic
questions of history. And it cannot be resolved either by savage pogroms, or by libel and lies,
but only by honest and open efforts of all mankind. Pogroms and slander make a sensible
and honest raising of the question more difficult, degrading it to outright stupidity and
absurdity. They confuse the Jews themselves, who constantly emphasize their 'oppressed
innocence' and expect from everybody else nothing but sympathy and some sort of
obligatory Judeophilia." Kartashev certainly regarded debunking of this "sensational
apocrypha" as a "moral duty," but also thought that "in washing out the dust of Protocols
from the eyes of the ignorant, it is unacceptable to impair their vision anew by pretending
that this obliterates the Jewish question itself."[46]

Indeed, the "Jewish question" cannot be removed by either books or articles. Consider the
new reality faced in the 1920s by Jews in the Baltic countries and Poland. In Baltics, although
"Jews managed to maintain for a while their influential position in trade and industry" [47]
they felt social pressure. "A good half of Russian Jewry lived in the newly independent
states.... New states trumpet their nationalism all the louder the less secure they feel. "[48]

174

There "Jews feel themselves besieged by a hostile, energetic and restless popular
environment. One day, it is demanded that there be no more Jews percentage-wise in the
institutions of higher learning than in the army ... the next, the airof everyday life becomes
so tense and stressful that Jews can no longer breathe.... In the self-determined nations, the
war against Jews is waged by the society itself: by students, military, political parties, and
ordinary people." I. Bikerman concluded that "in leading the charge for self-determination,
Jews were preparing the ground for their own oppression by virtue of higher dependence on
the alien society."[49] "The situation of Jews in Latvia, Estonia and Lithuania is literally tragic.
Yesterday's oppressed are today's oppressors, what is more - extremely uncouth oppressors,
entirely unashamed of their lack of culture. "[50]

So it transpired "that the breakup of Russia also meant the breakup of Russian Jewry" as the
history paradoxically showed that the Jews were better off in the united Russian Empire
despite all the oppression. So now in these splintered border countries "Jews became the
faithful guardians of the Russian language, Russian culture, impatiently waiting for the
restoration of the great Russia. Schools that still teach in Russian became filled with Jewish
children," to the exclusion of learning the languages of the newly-formed states. "In these
tiny countries, the Russian Jew, accustomed to life in the open swathes of a great empire,
feels uncomfortable, squeezed and diminished in his social status, despite all the civil rights
and autonomy.... Indeed our people's fate is bound up with the fate of the great Russia."[51]

Still, the position of Jewry in the circles of international post-war politics was strong,
especially in Paris, and in particular regarding Zionism. "In July 1922 the League of Nations
recognised the World Zionist Organization as the 'Jewish Agency,'" which first and foremost
represented the interests of Zionists, and secondly of non-Zionists, and also provided
support to the European Jews. [52]

Bikerman accused the Zionists of seeing a "fragmented Russia ... as an ideal. This is why the
organization of Russian Zionists calls itself not Russian, but Russo-Ukrainian. This is why the
Zionists and related Jewish groups so assiduously fraternized with the Ukrainian
separatists. "[53]

***

After the Civil War, Soviet Russia sank into a heavy silence. From this point and for decades
to follow, all independent voices were squashed and only the official line could be heard.
And the less was heard from Russia, the louder was the voice of emigration. All of them,
from anarchists to monarchists, looked back in pain and argued intensely: who and to what
extent was to blame for what had happened?

Discussion developed within emigrant Jewry as well.

In 1923 Bikerman noted: "Jews answer everything with a familiargesture and fa mi liar words:
we know, we're to blame; whenever something goes wrong, you'll look for a Jew and find

175

one. Ninety percents of what is written in the contemporary Jewish press about Jews in
Russia is just a paraphrase of this stereotype. And because it's impossible that we're always
to blame for everything, Jews take from this the flattering and at first glance quite
convenient conclusion that we're always and everywhere in the right."[54]

However, consider: "Before the revolution, the Jewish society passionately argued that a
revolution would save the Jews, and we still ardently adhere to this position." When the
Jewish organizations gather resources in the West to aid their co-ethnics, suffering in the
USSR, they "denounce, belittle, and slandereverything about pre-revolutionary Russia,
including the most positive and constructive things; See, "the Bolshevik Russia has now
become the Promised Land," egalitarian and socialist. Many Jews who emigrated from
Russia settled in the United States, and "pro-Bolshevik attitudes spread quickly among
them."[55] The general Jewish mood was that Bolshevism was better than restoration of
monarchy. It was widely believed "that the fall of Bolshevism in Russia would inevitably
engender a new wave of bloody Jewish pogroms and mass extermination.... And it is on this
basis that Bolshevism is preferred as the lesserevil."[56]

Then, as if to confirm that Bolsheviks are changing for the better, that they can learn, the
NEP came! They've loosened their suffocating grip on the economy, and that made them all
the more acceptable. "First NEP, then some concessions - hopefully, it'll all work out for
us." [57]

We cannot call the entire Jewish emigration pro-Bolshevik. Yet they did not seethe
Bolshevik state as their main enemy, and many still sympathized with it.

Yet a noteworthy incident, mockingly described in Izvestiya, happened to Goryansky, a
Jewish emigrant writer.[58] In 1928, the already famous Babel (and already well-known for
his links to the Cheka) was "temporarily residing" in Paris to muster creative inspiration.
While in the Cafe Rotonda he noticed his "old acquaintance," probably from Odessa, who
magnanimously offered his hand to him: "Greetings, Goryansky." But Goryansky stood up
and contemptuously turned away from the offered hand.

Rise of Hitlerism in Germany naturally and for a long time reinforced the preference for
Bolshevism in the social mind of the European Jewry.

The First International Jewish Congress took place in Vienna in August 1936. M. Vishnyak
disapprovingly suggested that the collective attitude toward the Bolshevik regime was
perfectly exemplified by the opinion of N. Goldman: if all sorts of freedom-loving
governments and organizations "flatter and even fawn before the Bolsheviks ...why
shouldn't supporters of Jewish ethnic and cultural independence follow the same path? ...
Only Moscow's open support for anti-Jewish violence in Palestine slightly cooled the
Congress leaders' disposition toward the Soviet state. Even then ... they only protested the
banning of Hebrew ... and the banning of emigration from the USSR to Palestine, and, finally,
they objected to the continuing suffering of Zionists in political prisons and concentration

176

camps. Here N. Goldman found both the necessary words and inspiration."[59] In 1939 on
the eve of the World War II, S. Ivanovich noted: "It cannot be denied that among emigrant
Russian Jews" the mood was to "rely on the perseverance of the Soviet dictatorship" if only
to prevent pogroms. [60]

What of Jewish Bolsheviks? I. Bikerman: "Prowess doesn't taint - that is our attitude to
Bolsheviks who were raised among us and to their satanic evil. Or the modern version: Jews
have the right to have their own Bolsheviks"; "I have heard this declaration a thousand
times"; at a meeting of Jewish emigrants in Berlin "one after the other, a respected Kadet, a
Democrat, a Zionist ascended the podium" and each "proclaimed this right of Jews to have
their own Bolsheviks ...their right to monstrosity."[61]

"Here are the consequences of these words: Jewish opinion across the world turned away
from Russia and accepted the Bolsheviks"; "when a famous, old, and well respected Jewish
public figure -a white crow -suggested to a high Jewish dignitary inone of the European
capitals organizing a protest against the executions of Orthodox priests in Russia [i.e. in the
USSR], the latter, after reflecting on the idea, said that it would mean struggling against
Bolshevism, which he considers an impossible thing to do because the collapse of Bolshevik
regime would lead to anti-Jewish pogroms. "[62]

But if they can live with Bolsheviks, what do they think of the White movement? When Josef
Bikerman spoke in Berlin in November 1922 at the fifth anniversary of the founding of the
White Army, Jewish society in general was offended and took this as a slight against them.

Meanwhile, Dr. D. S. Pasmanik (who fought on the German front until February 1917, then in
the White Army until May 1919, when he left Russia) had already finished and in 1923
published in Paris his book Russian Revolution and Jewry: Bolshevism and Judaism (I cited it
here), where he passionately argued against the commonplace explanation that Bolshevism
originated from the Jewish religion. "The identification of Judaism with Bolshevism is a grave
global danger." In 1923, together with I. M. Bikerman, G. A. Landau, I. O. Levin, D. O. Linsky
(also an ex-member of the White Army) and V. C. Mandel, Pasmanik founded the National
Union of Russian Jews Abroad. This group published an appeal To the Jews of the World! in
the same year, and soon after published a collection Russia and the Jews in Berlin.

Here is how they describe the taskthey undertook and their feelings. Pasmaniksaid: "The
unspeakable pain of the Jew and the unending sorrow of the Russian citizen" motivated this
work. "Because of the dark events of the recent years, it was difficult to find a balanced
point of view on both Russian and Jewish questions. We ...attempted to merge the interests
of the renewed Russia and of the afflicted Russian Jewry."[63] Linsky: "Unfathomed sorrow"
dwells in the souls of those who "realize their Jewishness while similarly identifying as
Russians." It is much easierwhen "one of the two streams of your national consciousness
dries up, leaving you only a Jew or only a Russian, thus simplifying your position toward
Russia's tragic experience. ...The villainous years of the revolution killed ... the shoots of hope"

177

for rapprochement between Jews and Russians that had appeared just before the war; now
"we witness active ... Russo-Jewish divergence." [64] Levin: "It is our duty to honestly and
objectively examine the causes of and the extent of Jewish involvement in the revolution.
This ... might have certain effect on future relations between Russians and Jews."[65] The co-
authors of the collection rightly warned Russians not to mix up the meaning of the February
Revolution and Jewish involvement in it. Bikerman if anything minimised this involvement
(the power balance between the Executive Committee of the Soviet of Soldiers' and Workers'
Deputies and the Provisional Government was for the most part unclear to contemporaries).
However he thought that after the October Bolshevik coup "the Jewish right to have their
Bolsheviks implies a duty to have also their right-wingers and extreme right-wingers, the
polar opposites of the Bolsheviks."[66] Pasmanik: "In all its varieties and forms, Bolshevik
communism ... is an evil and true foe of Jewry, as it is first of all the enemy of personal
identity in general and of cultural identity in particular."[67] "Bound by a plethora of
intimate connections to our motherland, to its political system, economy and culture, we
cannot flourish while the country disintegrates around us."[68]

Obviously, these authors were fully aware of the significance of the Russian catastrophe. In
describing those years, I heavily relied on the work of these people with the hope that their
bitter, but not at all "self-hating," reflections can finally be understood and comprehended
in their entirety.

Their 1923 Proclamation stated: "The National Union of Russian Jews Abroad firmly believes
that the Bolsheviks epitomize the greatest evil for the Jews as well as for all other peoples of
Russia.... It is time for the Jew to stop tremble at the thought of going against the
revolution.... Rather, the Jew should fear going against his motherland [Russia] and his
people [Jewish]."[69]

However, the authors of Russia and the Jews sawthe Jewish national consciousness of the
early 1920s as something very different from what they've thought it should have been.
"Almost all circles and classes of Russian society are now engaged in grievous self-reflections,
trying to comprehend what has happened... .Whether these self-accusations and admissions
of guilt are fairor not, they at least reveal the work of thought, conscience, and aching
hearts.... But it would be no exaggeration to claim that such spiritual work is the least
noticeable among the Jewish intelligentsia, which is no doubt a symptom of certain
morbidity.... For an outsider it appears that a typical Jewish intellectual has no
concerns."[70] For this intellectual "everyone else is to blame - the government, the
generals, the peasants, etc. He has nothing to do with all this.... In no way did he forge his
own destiny and the destinies of those around him; he is just a passersby, hit on the head by
a falling brick"; "so they were complicit in destroying [the world around them], but after it
was finished they became unaware of their role in it." [71]

Jewish Bolsheviks was a particular pain for the authors. "A sin that carries the seed of its own
nemesis, ... what greater affliction is there for a people than to see its sons debauched?" [72]

178

"It is not just that the Russian upheaval needed people of a certain sort for its perpetuation,
or that the Jewish society provided this sort of people; what is most important is that they
were not rebuffed, did not meet enough opposition from within their own society."[73] "It is
our duty to shoulder the struggle specifically against the Jewish Bolsheviks, against all kinds
of YevSeks [the 'Jewish Section,' the name given to officials appointed by the Soviets to deal
with Jewish affairs], and against Jewish commissars in genera I. "[74]

It should be noted that these authors were not alone in arguing that Russian (and now
emigrant) Jews should fight againstthe Bolsheviks. From the pages of the Jewish Tribune: "If
Bolshevism was swept from power in Russia by a wave of popular wrath, Jewry might be
held, in the eyes of the masses, responsible for prolonging Bolshevism's lifespan.... Only
active participation in the struggle to liquidate Bolshevism can secure Jews a safe position in
the common cause of saving Russia."[75]

Bikerman warned: if we support the Bolsheviks "on the principle that your own shirt is closer
to the body" then "we should not forget that we thus allow the Russian to take care of his
own shirt that is closerto his body; that it justifies the call, 'Slaughter Yids, Save Russia."'[76]

What of the Jewish attitudes toward the White Army? "This unworthy attitude that Jews
have towards people who have taken upon their shoulders the endlessly difficult task of
fighting for Russia, forthe millions of the sheepish and weak-willed, points out to the
complete moral disintegration, to a sort of perversion of mind...." While "all of us, Jews and
non-Jews alike, placed ourselves obediently under the communist yoke and our backs under
the whip, there were some Russians, courageous and proud, who overcame all obstacles,
gathered from what remained of the breached and ripped apart fronts [of World War I],
consolidated and raised the banner of resistance.... Just that they were willing to fight under
these circumstances alone immortalizes them for the history. And these people became an
object for abuse" on the side of so many Jews, "libeled by every loquacious tongue"; so
"instead of appreciation the tragedy, we see epidemic mindlessness, endless laxity of speech,
and triumphant superficiality." And yet "the Russia forwhich the Whites fought is not alien
to us; it is 'our shirt' too. "[77] "Jewry should have fought for the White cause as forthe
cause of Jewish salvation, for ... only in the restoration and swift rescue of Russian statehood
can Jews find salvation from that death that has never been as close as in these days."[78]

(Death was indeed approaching, although from another direction).

Who would deny these conclusions today, after decades of Soviet regime? But at that time,
only few authors, Jewish or Russian, could see so farahead. The Jewish emigrant community
as a whole rejected these thoughts. And thus they had failed the test of history. It might be
objected that it did not cause Jewry a noticeable, significant harm, and certainly it was not
the Holocaust brought by Hitlerism. Yes, it did not bring commeasurable physical harm, but,
historically, its spiritual harm was noticeable; take, for instance, the success of Bolshevism in
the expulsion of the Jewish religion from the country where it had once deeply spread its

179

sacred roots. And there was more - the Jews, by "betting on Bolshevism" influenced the
overall course of events in Europe.

The authors of the Russia and the Jews appealed in vain: "In the many centuries of Jewish
dispersion ... there has not been a political catastrophe as deeply threatening to our national
existence as the breaking of the Russian Power, for never have the vital forces of the Jewish
people been as united as in the bygone, living Russia. Even the breakup of the Caliphate can
scarcely compare with the current disaster." [79] "For the united Russian Jewry the breakup
of Russia into separate sovereign states is a national calamity." [80] "If there is no place for
the Jews inthe great spaces of the Russian land, inthe boundlessness of the Russiansoul,
then there is no space [for Jews] anywhere in the world.... Woe to us, if we do not wise
up." [81]

Of course, by the very end of the 20th century we can easily reject these grim prophecies, if
only as a matter of fact -just as enough space has been found on earth for formerly Russian
Jews, so a Jewish state has been founded and secured itself, while Russia still lies in ruin, so
powerless and humiliated. The warnings of the authors on how Russia should be treated
already appear a great exaggeration, a failed prophecy. And now we can reflect on these
words only in regard of the spiritual chord that so unexpectedly bound the two our peoples
together in History.

"If Russia is notour motherland, then we are foreigners and have no right to interfere in her
national life." [82] "Russia will survive; her renaissance must become our national concern,
the concern of the entire ... Russian Jewry."[83] And in conclusion: "The fate of Russian
Jewry is inextricably linked to the fate of Russia; we must save Russia, if we want to save
Jewry .... The Jews must fight the molesters of the great country shoulder to shoulder with
all other anti-Bolshevikforces; a consolidated struggle againstthe common enemy will heal
the rifts and substantially reduce the current dramatic and ubiquitous growth of anti-
Semitism; only by saving Russia, can we prevent a Jewish catastrophe." [84]

Catastrophe! - this was said ten years before Hitler's ascension to power, eighteen years
before his stunning sweep across the USSR and before the start of his program of Jewish
extermination. Would it have been possible for Hitler to preach hatred of "Jews and
communists" in Germany so easily and successfully, to claim Jews and communists are the
same, if the Jews were among the most prominent and persistent opponents of the Soviet
regime? The spiritual search of the authors of Russia and the Jews led them to prophetically
sense the shadow of the impending Jewish Catastrophe, though erring in its geographical
origin and failing to predict other fateful developments. Yet their dreadful warning remained
unheard.

I am not aware of anything else close to Russia and the Jews in the history of Russian-Jewish
relations. It shook the Jewish emigration. Imagine how hurtful it was to hear such things
coming from Jewish lips, from within Jewry itself.

180

On the part of Russians, we must learn a lesson from this story as well. We should take
Russia and the Jews as an example of how to love our own people and at the same time be
able to speak about our mistakes, and to do so mercilessly if necessary. And in doing that,
we should never alienate or separate ourselves from our people. The surest path to social
truth is for each to admit their own mistakes, from each, from every side.

Having devoted much time and thought to these authors (and having dragged the reader
along with me), I would like here to leave a brief record of their lives.

Josef Menassievich Bikerman (1867-1942) came from a poor petty bourgeois family. He
attended a cheder, then a yeshiva, provided for himself from the age of fifteen; educated
himself under difficult circumstances. In 1903 he graduated from the historical -philological
faculty of the Imperial Novorossiya University (after a two-year-exclusion gap for
participation in student unrest). He opposed Zionism as, in his opinion, an illusory and
reactionary idea. He called on Jews to unite, without relinquishing their spiritual identity,
with progressive forces in Russia to fight for the good of the common motherland. His first
article was a large tract on Zionism published in the Russkoe Bogatstvo [Russian Treasure]
(1902, issue 7), which was noticed and debated even abroad. In 1905 he was deeply involved
into the Liberation movement. He worked in several periodicals: Syn Otechestva [Son of the
Fatherland], Russkoe Bogatstvo, Nash Den [Our day], Bodroe Slovo [Buoyant Word]. As an
emigrant he was printed in the Paris Vozrozhdenie, when it was run by P. B. Struve.

Daniil Samoilovich Pasmanik (1869-1930) was a son of Melamed (a teacher in a cheder). In
1923 he graduated from the medical faculty of Zurich University and then practiced
medicine in Bulgaria for seven years. In 1899-1905 he was the freelance lecturer in the
medical faculty at Geneva University. He joined Zionist movement in 1900 and became one
of its leading theorists and publicists. He returned to Russia in 1905 and passed the medical
license exam. He participated in the struggle for civil rights for Jews; he opposed the Bund
and worked on the program for Poale-Zion; in 1906-1917 he was a member of the Central
Committee of the Russian Zionist organization. He was a member of editorial boards of
Evreiskaya Zhizn [Jewish Life], and then of Rassvet. He wrote many articles for Evreisky Mir
[Jewish World] and the Jewish Encyclopaedia. He published his medical works in specialized
journals in German and French. Pasmanik was in Vienna when the WWI broke out in 1914,
from where he with great difficulty managed to return to Russia; he joined the army and
served in field hospitals until February 1917. He joined the Kadets after the February
Revolution; he supported General Kornilov and the White movement; in 1918-1919 he was
involved in the White government of the Crimea, was elected chairman of the Union of the
Jewish Communities of the Crimea. In 1919 he emigrated from Russia to France. In 1920-
1922 in Paris he together with V. L. Burtsev edited the White emigre newspaper Obshchee
Delo [The Common Cause]. Overall, he authored hundreds of articles and tens of books; the
most notable of them include Wandering Israel: The Psychology of Jewry in Dispersion
(1910), Fates of the Jewish People: The Problems of Jewish Society (1917), The Russian

181

Revolution and Jewry: Bolshevism and Judaism (1923) The Revolutionary Years in Crimea
(1926), What Is Judaism? (French edition, 1930).

IsaakOsipovich Levin (1876-1944) was a historian and publicist. Before the revolution, he
worked as a foreign affairs commentator for Russkie Vedomosti [Russian Journal] and for the
P. B.Struve's magazine, Russkaya Mysl [RussianThought]. He emigrated first to Berlin. He
was a member of the Russian Institute of Science, worked in the Rul, Russkie Zapiski and in
the historical-literary almanac Na Chuzhoi Storone [In the Foreign Land]; he regularly gave
presentations (in particular on the topic of the rise of German anti-Semitism). He moved to
Paris in 1931 or 1932. He was widowed and lived in poverty. Among his works are
Emigration during the French Revolution and a book in French about Mongolia. During the
German occupation he registered according to his "racial origins" as was required by
authorities; he was arrested in the early 1943, for a short time was held in a concentration
camp near Paris, then deported; he died in a Nazi concentration camp in 1944.

Grigory (Gavriel) Adolfovich Landau (1877-1941) was son of the well-known publicist and
publisher A. E. Landau. He graduated from the law faculty of the St. Petersburg University in
1902. He wrote for periodicals from 1903 (the newspapers Voskhod [Sunrise], Nash Den,
Evreiskoe Obozrenie [Jewish Observer], the magazines Bodroe Slovo, Evreisky Mir, Vestnik
Evropy [European Herald], Sovremennik, Severnye Zapiski [Northern Notes], the yearly
almanac Logos). He was one of the founders of the Jewish Democratic Group in 1904 and the
Union for Equal Rights for Jews in Russia in 1905. He was an outstanding Kadet, member of
the Central Committee of the Kadet Party. In August 1917 he participated in the Government
Conference in Moscow; from December 1917 he was a member of the Executive Committee
of the Jewish Community of Petrograd. He emigrated to Germany in 1919; from 1922 to
1931he was I. V. Gessen's deputy at Rul. Apart from Rul, he also wrote for the magazine,
Russkaya Mysl, the weekly, Russia and the Slavs, the collection Chisla [Dates], etc. He often
lectured at emigre evenings (in 1927 in the talk titled The Eurasian Delusion he criticised
"eurasianism" as the movement contrary to the values of Russian history and leading to
ideological Bolshevism). From Nazi Germany he fled for Latvia, where he worked for the Riga
newspaper Segodnya [Today]. He was arrested by the NKVD in June 1941 and died in the
Usollag camp (near Solikamsk) in November.[85] Among his works the most influential were
Clownish Culture (in Nash Den, 1908), the article Twilight of Europe (Severnye Zapiski, 1914,
issue 12), which antedated "much of what would later bestow worldwide fame on Oswald
Spengler"[86] (and later a book with the same title (Berlin, 1923)), Polish-Jewish Relations
(1915), On Overcoming Evil (in the collection book The Works of Russian Scholars Abroad,
Berlin, 1923), The Byzantine and the Hebrew (Russkaya Mysl, 1923, issues land 2), Theses
Against Dostoevsky (Chisla, volume 6, Paris, 1932), Epigraphs (Berlin, 1927). Much of what
he wrote was dismissed by contemporaries. He was too conservative in spirit to be accepted
by progressive public. He was a sagacious thinker.

182

We could not find any substantial information about D. O. Linsky (he served in the White
Army during the Civil War) or V. C. Mandel (active participant in Russian political life 1907-
1918, he emigrated to Berlin and died in 1931).

***

In Russia and the Jews the behavior of Jewish emigrants during 1920s was explicitly and
harshly admonished. The authors called on their co-ethnics to "admit their own mistakes
and not to judge the Great Russia in which they had lived and which they had made a home
for hundreds of years"; "remember how they demanded justice for themselves and how
upset they are when they are collectively accused for the acts of some individuals"[87]; Jews
should not be afraid "to acknowledge some responsibility for all that has happened. "[88]
"First of all we must determine precisely our share of responsibility and so counter anti-
Semitic slander.. ..This is absolutely not about becoming accustomed to anti-Semitism, as
claimed by some Jewish demagogues.... This admission is vital for us, it is our moral
duty."[89] "Jewry has to pick righteous path worthy of the great wisdom of our religious
teachings which will lead us to brotherly reconciliation with the Russian people.... to build
the Russian house and the Jewish home so they might stand for centuries to come."[90]

But "we spread storms and thunder and expect to be cradled by gentle zephyrs.... I know you
will shriek that I am justifying pogroms! ... I know how much these people are worth, who
think themselves salt of the earth, the arbiters of fate, and at the very least the beacons of
Israel.... They, whose every whisper is about Black Hundreds and Black Hundreders, they
themselves are dark people, their essence is black, viri obscure indeed, they were never able
to comprehend ... the power of creativity in human history...." It is imperative for us "to
make less of a display of our pain, to shout less about our losses. It is time we understood
that crying and wailing... is mostly [evidence] of emotional infirmity, of a lack of culture of
the soul.... You are not alone in this world, and your sorrow cannot fill the entire universe ...
when you put on a display only your own grief, only your own pain it shows ... disrespect to
others' grief, to others' sufferings. "[91]

It could have been said today, and to all of us.

These words cannot be obviated either by the millions lost in the prisons and camps of the
GULag, nor by the millions exterminated in the Nazi death camps.

The lectures of the authors of Russia and the Jews at that year's National Union of Jews
"were met with great indignation" on the part of emigrant Jewry. "Even when explicitly or
tacitly accepting the truth of the facts and the analysis, many expressed indignation or
surprise that anyone dared to bring these into the open. See, it was not the right time to
speak of Jews, to criticise them, to determine thei r revol utiona ry misdeeds and responsibility,
when Jewry has just suffered so much and may suffer even more in the future."[92] The
collection's authors "were almost declared 'enemies of the [Jewish] people,' the abetters of
reaction and allies of the pogromists."[93]

183

The Jewish Tribune replied them from Paris a few months later: "The question of 'Jewish
responsibility for the Russian revolution' has hitherto only been posed by anti-Semites." But
now "there is a whole penitent and accusative movement," apparently "we have to 'not only
blame others, but also admit our own faults'"; yet there is nothing new apart from "the
same old boring 'name counting' [of Jews among Bolsheviks]." "Too late ... did Mr. Landau
come to love" "the old 'statehood'"; "'penitent' Jews turned reactionaries"; their "words are
incompatible with the dignity of the Jewish people ... and are completely irresponsible."[94]
Especially offensive was this attempt to "separate the 'popular" anti-Semitism from the
'official' one", attempting to prove that "the people, the society, the country - the entire
populace hates the Jews and considers them the true culprit responsible for all national
woes"; just like those who connived the pogroms, they repeat "the old canard about the
'popular anger. "'[95] Sometimes it descended into the outright abuse: "this group of Berlin
journalists and activists, which has nearly disappeared from the Jewish public life by now ...
craves to put themselves into limelight again ... and for that they could think of no better
way than to attack their own compatriots, Russian Jews"; this "tiny group of loyalists Jews ...
are blinded by a desire to turn the wheel of history backwards," they write "indecencies,"
give "comical advice," take on themselves the "ridiculous role of healers to cure national
wounds." They should remember that "sometimes it is better to stay quiet."[96]

One sophisticated modern critic could find a better assessment for that collection than a
"severe hysteria." Both that attempt "and their later journey are genuine tragedies," in his
opinion, and he explains this tragedy as a "self-hatred complex. "[97]

Yet was Bikerman hateful when he wrote, on his "later tragic journey," that: "The Jewish
people ... is not a sect, not an order, but a whole people, dispersed over the world but united
in itself; it has raised up the banner of peaceful labour and has gathered around this banner,
as around the symbol of godly order"?[98]

However it is not true that European or emigre Jews did not at all hark to such explanations
or warnings. A similardiscussion had taken place a little earlier, in 1922. In the re-established
Zionist publication Rassvetthe nationalist G. I. Shekhtman expressed his incomprehension at
how the intelligentsia of other nationalities could be anything other than nationalistic. An
intelligentsia is invariably connected to its own nationality and feels its pains. A Jew cannot
be a "Russian democrat", but naturally a "Jewish democrat." "I do not recognise dual
national or democratic loyalties." And if the Russian intelligentsia "does not identify with its
nationality" (Herzen), it is simply because until now it "has not had the opportunity or need
to feel sharp pains over its national identity, to worry about it. But that has changed now."
Now the Russian intelligentsia "has to cast aside its aspirations to be a universal All -Russian
intelligentsia, and instead to regard itself as the Great Russian democracy." [99]

It was difficult to counter. The gauntlet was picked up by P. N. Milyukov, though not very
confidently. We remember (see Chapter 11) that back in 1909 he had also expressed horror
at the unveiling of this stinging, unpleasant national question "who benefits?" But now this

184

new awkward situation (and not a change in Milyukov's views), when so many Russian
intellectuals in emigration suddenly realized that they lost thei r Russia, forced Milyukov to
amend his previous position. He replied to Shekhtman, though in a rather ambiguous
manner and not in his own (highly popular) Poslednie Novosti, but in the Jewish Tribune with
much smallercirculation, to the effect that a RussianJew could and had to be a "Russian
democrat." Milyukov treaded carefully: "but when this demand ... is fulfilled, and there
appears a 'new national face' of Russian Democracy (the Great Russian)," well, wouldn't
Shekhtman be first to get scared at the prospect of "empowerment of ethnically conscious
Great Russian Democracy with imperial ambitions." Do we then need these phantoms? Is
this what we wish to ruin our relations over?[100]

The emigres lived in an atmosphere of not just verbal tension. There was a sensational
murder trial in Paris in 1927 of a clock-maker Samuel Shvartsbard, who lost his whole family
in the pogroms in Ukraine, and who killed Petliura with five bullets. [101] (Izvestiya
sympathetically reported on the case and printed Shvartsbard's portrait. [102]) The defence
raised the stakes claiming thatthe murder was a justified revenge for Petliura's pogroms:
"The defendant wished and felt a duty to raise the issue of anti-Semitism before the world's
conscience. "[103] The defence called many witnesses to testify that during the Civil War
Petliura had been personally responsible for pogroms in Ukraine. The prosecution suggested
thatthe murder had been ordered by Cheka. "Shvartsbard, agitated, called out from his
place: '[the witness] doesn't want to admit that I acted as a Jew, and so claims I'm a
Bolshevik."'[104] Shvartsbard was acquitted by the French court. Denikin [a leading White
general during the Civil War] was mentioned at that trial, and Shvartsbard's lawyer
proclaimed: "If you wish to bring Denikin to trial, I am with you"; "I would have defended the
one who would have taken revenge upon Denikin with the same passionate commitment as
I am here defending the man who had taken revenge upon Petliura. "[105] And as Denikin
lived in Paris without guards, anyone wishing to take revenge upon him had an open road.
However Denikin was never put on trial. (A similar murder happened later in Moscow in
1929, when Lazar Kolenberg shot the former White general Slashchev, [who after the Civil
War returned to Russia and served in Soviet military], for doing nothing to stop pogroms in
Nikolayev. "During the investigation, the accused was found to be mentally incompetent to
stand trial and released. "[106]) During Shvartsbard's trial the prosecutor drew a pa rallel to
another notorious case (that of Boris Koverda): for Petliura had previously lived in Poland,
but "you [speaking to Shvartsbard] did not attempt to kill him there, as you knew that in
Poland you would be tried by military tribunal."[107] In 1929, a young man, Boris Koverda,
also "wishing to present a problem before the world's conscience," had killed the Bolshevik
sadist Voikov; he was sentenced to ten years in jail and served his full term.

A White emigre from Revolutionary Terrorist Boris Savinkov's group, Captain V. F.
Klementiev, told me that in Warsaw at that time former Russian officers were abused as
"White-Guard rascals" and that they were not served in Jewish-owned shops. Such was the
hostility, and not just in Warsaw.

185

Russian emigres all over Europe were flattened by scarcity, poverty, hardship, and they
quickly tired of the showdown over "who is more to blame?" Anti-Jewish sentiments among
them abated in the second half of the 1920s. During these years Vasily Shulgin wrote: "Are
not our 'visa ordeals' remarkably similarto the oppression experienced by Jews in the Pale
of Settlement? Aren't our Nansen passports [internationally recognized identity cards first
issued by the League of Nations to stateless refugees], which are a sort of wolf ticket
obstructing movement, reminiscent of the 'Jewish religion' label, which we stamped in
Jewish passports in Russia, thereby closing many doors to them? Do we not resort to all
kinds of middleman jobs when we are unable to attain, because of our peculia r position, a
civil servant post or a certain profession? ... Are we not gradually learning to 'work around'
laws that are inconvenient for us, precisely as Jews did with our laws, and for which we
criticized them?" [108]

Yet during these same years anti-Jewish sentiments were on the rise in the USSR and were
even reported in the Soviet press, causing distress among Jewish emigres. So in May 1928 a
public "debate on anti-Semitism" was organized in Paris among them. A report of it was
placed in the Milyukov's news pa per. [109] (Bikerman's and Pasmanik's group, already non-
active, did not participate.)

The formal reason for the debate was "a strong rise of Judeophobia in Russia, a
phenomenon that periodically occurs there." The Socialist Revolutionary N. D. Avksentiev
chaired the debate, and there were "more Russians than Jews" among the public. Mark
Slonim explained that "the long oppressed Russian Jewry, having finally attained freedom,
has dashed to secure formerly prohibited positions," and this annoys Russians. "In essence,
the past fateful ly determined the present." "Bad things" of the past (Tsarist times) "resulted
in bad consequences." S. Ivanovich stated that Jews were now tormented in the USSR,
because it has become impossible to torment "the bourgeois" tha nks to the NEP. But what is
worrying is that the Russian intelligentsia in the USSR, although neutral on the Jewish
question, now takes the liberty to think: good, "it will begin with anti-Semitism, and lead to
the Russian freedom. What a dangerous and foolish illusion."

Such apologetic ideas outraged the next orator, V. Grosman: "It is as if Jewry stands accused!"
The question needs to be considered more deeply: "There is no reason to distinguish Soviet
anti-Semitism from the anti-Semitism of old Russia," that is to say there is still the same
Black Hundredism so dear to Russian hearts. "This is not a Jewish question, but a Russian
one, a question of Russian culture."

(But if it is so quintessential^ Russian, entirely Russian, inherently Russian problem, then
what can be done? What need then for a mutual dialogue?)

The author of the debate report, S. Litovtsev, regretted post factum that it was necessary to
find for the debate "several honest people, brave enough to acknowledge their anti-
Semitism and frankly explain why they are anti-Semites ... Who would say simply, without

186

evasiveness: 'I don't like this and that about Jews...' Alongside there should have been
several equally candid Jews who would say: 'and we don't like this and that about you...'
Rest assured, such an honest and open exchange of opinions, with goodwill and a desire for
mutual comprehension, would be really beneficial for both Jews and Russians - and for
Russia...."[110]

Shulgin replied to this: "Now, among Russian emigres, surely one needs more bravery to
declare oneself a philo-Semite." He extended his answer into a whole book, inserting
Litovtsev's question into the title, What we don't like about them. [Ill]

Shulgin's book was regarded as anti-Semitic, and the proposed "interexchange of views"
never took place. Anyway, the impending Catastrophe, coming from Germany, soon took the
issue of any debate off the table.

A Union of Russian-Jewish Intelligentsia was created in Paris as if in the attempt to preserve
a link between the two cultures. Yet it soon transpired that "life in exile had created a chasm
between fathers and sons, and the latter no longer understand what a "Russian-Jewish
intelligentsia" is. [112] So the fathers sadly acknowledged that "the Russian Jews, who used
to lead global Jewry in spiritual art and in the nation building, now virtually quit the
stage."[113] Before the war, the Union had managed to publish only the first issue of
collection Jewish world. During the war, those who could, fled across the ocean and
untiringly created the Union of Russian Jews in New York City, and published the second
issue of the Jewish World. In the 1960s, they published the Book of Russian Jewry in two
volumes, about pre- and post-revolutionary Jewish life in Russia. The bygone life in the
bygone Russia still attracted their minds.

In this work I cite all these books with gratitude and respect.

Sources:

[1] Kratkaja Evreiskaja Entsiklopedija [The Short Jewish Encyclopedia (henceforth —SJE)]. Jerusalem, 1996. v. 8,
p. 294.

[2] James Parkes. The Jew and his Neighbour: a Study of the Causes of Antisemitism. Paris: YMCA-Press, 1932, p.
44.

[3] D. Kharuv. Evreiskaja emigratsija iz Rossiiskoj imperii i SovetskogoSojuza: statisticheskij aspect [Jewish
Emigration from the Russian Empire and Soviet Union: statistical aspect]//Russkoeevreistvo v zarubezhje:
Statji, publikatsii, memuary i esse [Russian Jewry in Exile: Articles, Publications, Memoires,and Essays].
Jerusalem, 1998, v. 1 (6), p. 352.

[4] Gleb Struve. Russkaja literatura vizgnanii [Russian Literature in Exile]. The 2nd edition. Paris, YMCA-Press,
1984, p. 24.

[5] A. Sedykh. Russkieevrei v emigrants koj literature [Russian Jews in the emigre Literature] // Kniga o russkom
evrejstve: 1917-1967 [The Book of Russian Jewry: 1917-1967 (henceforth — BRJ-2)]. New York: Association of
Russian Jews, 1968, p. 426-427.

[6] Ibid., p. 426.

187

[7] Evrei v culture Russkogo Zarubezhja:Statji, publikatsii, memuary i esse [Jews in the Culture of Russia -in-
Exile: Articles, Publications, Memoires, and Essays]. In 5 vol umes, Jerusalem, 1992-1996, complied by M.
Parkhomovskij. See also Rus skoe evrei stvov zarubezhje: Statji, publikatsii, memuary i esse [Russian Jewry in
Exile: Articles, Publications, Memoires, and Essays]. Jerusalem, 1998, compiled and edited by M. Parkhomovskij.

[8] Roman Gul. Ya unes Rossiju [I HaveCarried Russiawith Me]. New York, Most, 1984, v. 2: Russia in France, p.
99.

[9] M. Osorgin. Russkoeodinochestvo [Russian Loneliness]. Publ ication of A. Razgon. // Jews in the Culture of
Russia-in-Exile: Articles, Publications, Memoires, and Essays. V. 1, p. 15-17. (Reprinted from Rassvet. Paris,
January 15, 1925(7)).

[10] M. Osorgin. Russkoeodinochestvo [Russian Solitude].// Jews in the Culture of Russia-in-Exile. V. 1, p. 18-
19.

[11] A. Sedykh. Russkie evrei v emigrants koj literature [Russian Jews in the emigre Literature] // BRJ-2, p. 427.
[12] Ibid., 429, 430.

[13] I. Levitan. Russkie izdatelstva v20-kh gg. v Berline [Russian Publishing Houses in Berlin in 1920s]. //BRJ-2,
p. 448.

[14] A. Sedykh. Russkie evrei v emigrants koj literature [Russian Jews in the emigre Literature] // BRJ-2, p. 431,
432.

[15] Ibid., p. 431, 432-434.

[16] V. V. Shulgin. "Chto nam v nikh ne nravitsya...: ob antisemitizmev Rossii" [What we don't I ike a bout them:
on Anti-Semitism in Russia (henceforth - V. V. Shulgin]. Paris, 1929, p. 210.

[17] A. Sedykh. Russkie evrei v emigrants koj literature [Russian Jews in the emigre Literature] // BRJ-2, p. 432,
434.

[18] Ibid., p. 435-436.
[19] SJE, v.9, p. 253.

[20] Roman Gul. Ya unes Rossiju [I Have Carried Russia with Me]. New York, Most, 1984, v. 2: Russia in France, p.
100.

[21] Gleb Struve. Russkaja literatura vizgnanii [Russian Literaturein Exile]. The 2nd edition. Paris, YMCA-Press,
1984, p. 230.

[22] SJE, v.9, p. 255.

[23] A. Sedykh. Russkie evrei v emigrants koj literature [Russian Jews in the emigre Literature] // BRJ-2, p. 443.
[24] Ibid., p. 432.

[25] S. S. Moslov. Rossija poslechetyrekh let revolutsii [Russia After Four Years of Revolution]. Paris: Russkaya
Pechat [Russian Press], 1922, v.2, p. 37.

[26] B. Mirsky.Chernaja sotnya [The Black Hundred]. // Evreiskaja tribuna: Ezhenedelnik, posvyashchenny
interesam russkikh evreev [The Jewish Tribune: A Weekly Dedicated to the Interests of Russian Jews]. Paris,
February 1, 1924, p. 3.

188

[27] S. Litovtsev. Disputob antisemitizme [Debate on Anti-Semitism]. // Poslednie Novosti, May 29, 1928, p. 2.

[28] D. S. Pasmanik. Russkaja revolutsia i evreistvo: (Bolshevism i iudaizm) [Russian Revolution and Jewry:
Bolshevism and Judaism]. Paris, 1923, p. 9.

[29] Ibid.

[30] I. M. Bikerman. Rossija i russkoe evreistvo [Russia and Russian Jewry]. // Rossiya i evrekOtechestvennoe
objedinenierusskikh evreev za granitsei [Russia and Jews: Expatriate Society of Russian Jews in Exile
(henceforth— RJ)]. Paris, YMCA-Press, 1978, p. 11-12 [The IstEdition: Berlin, Osnova, 1924].

[31] To the Jews of the World!// RJ, p. 6.

[32] Georges Batault. Leproblemejuif. Sedition, Paris, 1921.

[33] D. S. Pasmanik. Russkaja revolutsia i evreistvo: (Bolshevism i iudaizm) [Russian Revolution and Jewry:
Bolshevism and Judaism]. Paris, 1923, p. 15-16, 95.

[34] HilaireBelloc. The Jews. London, 1922.

[35] D. S. Pasmanik. Russkaja revolutsia i evreistvo: (Bolshevism i iudaizm) [Russian Revolution and Jewry:
Bolshevism and Judaism]. Paris, 1923, p. 16, 78.

[36] Ibid., p. 11-13.

[37] M. Daursky. Ideologiya national-bolshevizma [Ideology of National Bolshevism]. Paris. YMCA-Press, 1980, p.
195.

[38] Norman Cohn. Warrant for Genocide: The Myth of the Jewish World Conspiracy and the "Protocols of the
Elders of Zion". Russian translation. Moscow, Progress, 1990, p. 24

[39] SJE, v.6, p. 846.

[40] This information was obtained by V. L. Burtsev in 1934 from General K. I. Globachev,the former head of St.
Petersburg Guard Department (from February 1915 until March 1917). Burtsev publ i shed this information in
1938 in Paris in his study ofthe Protocols ofthe Elders of Zion. See V. L. Burtsev. V pogone za provokatorami.
"Protokoly sionskikh mudretsov"- dokazanny podlog [Chasing the Provocateurs. Protocols ofthe Elders of Zion
is a proven forgery]. Foreword by Yu. V. Davydov, annotation by L. G. Aronov. Moscow, 1991.

[41] SJE, v.6, p. 847.

[42] Ibid.

[43] SJE, v.6, p. 848.

[44] A. V. Kartashev.lzbrannyei pomilovannye [The Chosen and the Pardoned].// Sheet: Literaturny sbornik
[Shield: Literary Collection]. Edited by L. Andreev, M. Gorky and F. Sologub. The 3rd Enlarged Edition. Moscow,
Russian Society on Study of Jewish Life, 1916, p. 110-115.

[45] Yu. Delevsky. Protokoly sionskikh mudretsov:istorija odnogo podloga [Protocols ofthe Elders of Zion: the
History of a Forgery]. Berlin, 1923.

[46] State Archive ofthe Russian Federation,fonds 5802, catalog 1, file 31, p. 417-421. The foreword by A. V.
Kartashev was not published by V. L. Burtsev in 1938 but was preserved among his papers. We discovered the
fact of existence of this foreword from the article of O. Budnitsky "Evreiskij vopros" v emigranskoj publitsistike

189

1920-1930-kh ["The Jewish Question" in Emigrant Journalismof 1920-1930s].//Evrei i russkaja revolutsia:
Materia ly i issledovanija [Jews and the Russian Revolution: Materials and Studies]. Edited by O. V. Budnitsky;
Moscow, Jerusalem. Gesharim, 1999.

[47] I. Gar. Evrei v Pribaltijskikh stranakh pod nemetskoj okkupatsiej [Jews in the Baltic countries under German
Occupation].// BRJ-2, p. 95.

[48] To the Jews of the World!// RJ, p. 6.

[49] I. M. Bikerman. Rossija i russkoeevreistvo [Russia and Russian Jewry]. // RJ, p. 87-89.
[50] D. S. Pasmanik. Chego zhe my dobivaemsya [What Do We Want to Achieve?]. // RJ, p. 219.
[51] I. M. Bikerman. Rossija i russkoeevreistvo [Russia and Russian Jewry]. // RJ, p. 84, 89.
[52] SJE, v.7, p. 890.

[53] I. M. Bikerman. Rossija i russkoeevreistvo [Russia and Russian Jewry]. // RJ, p. 40.

[54] Ibid., p. 12.

[55] Ibid., p. 47, 48,72.

[56] Yu. Delevsky. Menshee I i zlo bolsheviki? [Are Bolsheviks the Lesser Evil?] // The Jewish Tribune, September
19, 1922, p. 2.

[57] D. S. Pasmanik. Chego zhe my dobivaemsya [What Do We Want to Achieve?]. // RJ, p. 221.
[58] G. Ryklin.Sluchai s babel em [An Incidentwith Babel].// Izvestiya, March 16,1928, p. 5.
[59] PoslednieNovosti. August 13, 1936.

[60] S. Ivanovich. Evrei i sovetskaya diktatura [Jews and the Soviet Dictatorship].//

[61] I. M. Bikerman. Rossija i russkoeevreistvo [Russia and Russian Jewry]. // RJ, p. 23-24.

[62] Ibid., p. 54-55.

[63] D. S. Pasmanik. Russkaja revolutsia i evrei stvo: (Bolshevism i iudaizm) [Russian Revolution and Jewry:
Bolshevism and Judaism]. Paris, 1923, p. 7, 14.

[64] D. O. Linsky.O natsionalnomsamosoznanii russkogo evreja [Onthe National Consciousness of the Russian
Jew]. //RJ, p. 141, 144-145.

[65] I.O. Levin. Evrei v revolutsii [The Jews in the Revolution].// RJ, p. 124.

[66] I. M. Bikerman. Rossija i russkoeevreistvo [Russia and Russian Jewry]. // RJ, p. 24.

[67] D. S. Pasmanik. Chego zhe my dobivaemsya [What Do We Want to Achieve?]. // RJ, p. 215.

[68] To the Jews of the World!// RJ, p. 5.

[69] Ibid., p. 7-8.

[70] G. A. Landau. Revolutsionnye idei v evrei skoi obshchestvennosti [Revolutionary Ideas in Jewish Society]. //
RJ, p. 100.

190

[71] Ibid., p. 104.

[72] To the Jews of the World!// RJ, p. 6.

[73] G. A. Landau. Revolutsionnye idei v evreiskoi obshchestvennosti [Revolutionary Ideas in Jewish Society]. //
RJ, p. 118.

[74] D. S. Pasmanik.Chego zhe my dobivaemsya [What Do We Want to Achieve?]. // RJ, p. 225.

[75] Yu. Delevsky. Menshee li zlo bolsheviki? [Are Bolsheviks the Lesser Evil?] //The Jewish Tribune, September
19, 1922, p. 3.

[76] I. M. Bikerman. Rossija i russkoeevreistvo [Russia and Russian Jewry]. // RJ, p. 78.
[77] Ibid., p. 52, 53-54.

[78] D. O. Linsky. O natsionalnom samosoznanii russkogo evreja [On the National Consciousness of the Russian
Jew]. //RJ, p. 149.

[79] I. M. Bikerman. Rossija i russkoeevreistvo [Russia and Russian Jewry]. // RJ, p. 92.

[80] V. S. Mandel. Konservativnye i razrushitelnyeelementy v evreisve [Conservative and Subversive Forces
among Jewry]. // RJ, p. 202.

[81] D. O. Linsky. O natsionalnom samosoznanii russkogo evreja [On the National Consciousness of the Russian
Jew]. //RJ, p. 153, 154.

[82] D. S. Pasmanik.Chego zhe my dobivaemsya [What Do We Want to Achieve?]. // RJ, p. 227-228.

[83] I. M. Bikerman. Rossija i russkoeevreistvo [Russia and Russian Jewry]. // RJ, p. 93.

[84] D. S. Pasmanik.Chego zhe my dobivaemsya [What Do We Want to Achieve?]. // RJ, p. 217-218.

[85] The information aboutG. A. Landau's arrestand death was taken from V. Gessen. losif Gessemjurist,
politiki zhurnalist [Josef Gessen: an attorney, politician and journalist]. //Jews in the Culture of Russia -in-Exile:
Articles, Publications, Memoires, and Essays. Jerusalem, 1993, v. 2, p. 543.

[86] Fyodor Stepun. Byvshee i nesbyvsheesja [What Have Been and What Might-have-been]. The 2nd Edition.
London, Overseas Publications, 1990, v. 1, p. 301.

[87] V. S. Mandel . Konservativnye i razrushitel nyeelementy v evreisve [Conservative and Subversive Forces
among Jewry]. // RJ, p. 204.

[88] D. S. Pasmanik.Chego zhe my dobivaemsya [What Do We Want to Achieve?]. // RJ, p. 210.
[89] Ibid., p. 212, 213.

[90] D. O. Linsky. O natsionalnom samosoznanii russkogo evreja [On the National Consciousness of the Russian
Jew]. //RJ, p. 152.

[91] I. M. Bikerman. Rossija i russkoeevreistvo [Russia and Russian Jewry]. // RJ, p. 74-75.

[92] G. A. Landau. Revolutsionnye idei v evreiskoi obshchestvennosti [Revolutionary Ideas in Jewish Society]. //
RJ, p. 100-101.

[93] D. S. Pasmanik. Chego zhe my dobivaemsya [What Do We Want to Achieve?]. // RJ, p. 226.

191

[94] A. Kulisher.Obotvetstvennosti i bezotvetstvennosti [On Responsibility and Irresponsibility]. //The Jewish
Tribune, April 6, 1923, p. 3-4.

[95] B. Mirsky."l6 punktov" ["16 Points"]. // The Jewish Tribune, April 7, 1924, p. 2.

[96] S. Pozner. V chem zhe delo? [So What's the problem?] //The Jewish Tribune, April 7, 1924, p. 1-2.

[97] Sh. Markish. O evreiskoj nenavisti k Rossi i [Onthe Jewish Hatred Toward Russia]. //"22": Obshchestvenno-
pol itichesky i literaturny zhurnal evreyskoj intel ligentsii izSSSR v Izraile [Social, Political and Literary Journal of
the Jewish Intelligentsia fromthe USSR in Israel]. Tel -Aviv, 1984, (38), p. 218.

[98] I. M. Bikerman. K samopoznaniju evreya: chem. my byli, chem. my stal i, chem. my dolzhny stat [On the
Self-knowledge of the Jew: Who We Were, Who We Are, Who We Must Become]. Paris, 1939, p. 25.

[99] P. N. Milyukov. Natsionalnosti natsia [Ethnicity and Nation].// The Jewish Tribune, September 1, 1922, p.
1-2.

[100] Ibid.

[101]PoslednieNovosti. October 14, 1927, p. 2; October 19, 1927, p. 1-2.
[102] Izvestiya, October 21, p. 3.
[103] Izvestiya, October 22, p. 1.
[104] Izvestiya, October 23, p. 1.

[105]PoslednieNovosti. October 25, 1927, p. 2; October 26, 1927, p. 1.

[106] Russian Jewish Encyclopedia. The 2nd Revised and Enlarged Edition. Moscow, 1995, v. 2, p. 59.
[107].PoslednieNovosti. October 23,1927, p. 1.
[108]V. V. Shulgin,p. 156.
[109]PoslednieNovosti. May 29, 1928.

[110]S. Litovtsev. Disputob antisemitizme [Debate on Anti-Semitism]. // Poslednie Novosti, May 29, 1928, p. 2.
[111]V. V. Shulgin,p. 11.

[112]S. M. Ginzburg. O russko-evreiskoi intelligentsia [On Russian Jewish Intelligentsia]. //JW-1, p. 33.
[113] Foreword //JW-1, p. 7.

192

Chapter 18: In the 1920s

The twenties in the Soviet Union was an epoch with a unique atmosphere - a grand social
experiment which intoxicated world liberal opinion for decades. And in some places this
intoxication still persists. However, almost no one remains of those who drank deeply of its
poisonous spirit.

The uniqueness of that spirit was manifested in the ferocity of class antagonism, in the
promise of a never-before-seen new society, in the novelty of new forms of human
relationships, in the breakdown of the nation's economy, daily life and family structure. The
social and demographic changes were, in fact, colossal.

The "great exodus" of the Jewish population to the capitals began, for many reasons, during
the first years of communist power. Some Jewish writers are categorical in their description:
"Thousands of Jews left their settlements and a handful of southern towns for Moscow,
Leningrad and Kiev to find "real life" (1)."

Beginning in 1917, "Jews flooded into Leningrad and Moscow" (2). According to the Jewish
Encyclopedia, "hundreds of thousands of Jews moved to Moscow, Leningrad and other
major centers" (3), "in 1920, 28,000 Jews lived in Moscow - by 1923, about 86,000;
according to 1926 USSR census, 131,000 and in 1933, 226,500." (4) "Moscow became
fashionable," they used to say half-seriously in Odessa.

Lurie-Larin, a fanatical and zealous Bolshevik leader during "War Communism" writes that in
the first years not less than a million Jews left their settlements; in 1923 about half of
Ukraine's Jews lived in large cities, pouring as well into parts of Russia formerly off-limits to
Jews (so called "prohibited provinces") from Ukraine and Byelorussia, into Transcaucasia and
Central Asia. The magnitude of this flow was half a million, and four-fifth of them settled in
RSFSR. One in five of the Jewish migrants went to Moscow (5).

M. Agursky considers Larin's numbers to be substantially undercounted and points out that
this demographic change affected interests important to the Russian population (6).

During "War Communism" with its ban on private trade and limitations on craftsmen and on
those of certain "social origins" there arose a new social category - the "deprived" (deprived
of civil rights). "Many Jews were deprived of civil rights and numbered among the
"deprived" ."Still, the "migration of the Jewish population from Byelorussia into the interior
of the USSR, mainly to Moscow and Leningrad" did not slow (7). The new arrivals joined
relatives or co-ethnics who offered communal support.

According to the 1926 USSR census, 2,211,000 or 83% of the Jewish population lived in cities
and towns. 467,000 lived in rural districts. Another 300,000 did not identify themselves as
Jews and these were practically all city dwellers. About five out of six Jews in the USSR were

193

urban dwellers, constituting up to 23% and 40% of the urban population in Ukraine and
Byelorussia respectively (8).

Most striking in the provincial capitals and major cities was the flow of Jews into the
apparatus of the Soviet government. Ordzhonikidze in 1927 at the 15th Communist Party
Congress reported on the "national make up of our party". By his statistics Jews constituted
11.8% of the Soviet government of Moscow; 22.6% in Ukraine (30.3% in Kharkov, the
capital); 30.6% in Byelorussia (38.3% in Minsk). If true, then the percentage of Jews in urban
areas about equaled that of Jews in the government.

Solomon Schwartz, using data from the work of Lev Singer maintained that the percentage
of Jews in the Soviet government was about the same as their percentage of the urban
population (and it was significantly lower in the Bolshevik party itself (10)). Using
Ordzhonikidze's data, Jews at 1.82% of the population by 1926 were represented in the
Apparatus at about 6.5 times their proportion in the population at large.

Its easyto underestimate the impact of the sudden freedom from pre-revolutionary limits
on civil rights: "Earlier, power was not accessible to Jews at all and now they had more
access to power than anyone else" according to I. Bikerman (11). This sudden change
provoked a varied reaction in all strata of society. S. Schwartz writes "from the mid-twenties
there arose a new wave of anti-Semitism" which was "not related to the old anti-Semitism,
nor a legacy of the past"". "It is an extreme exaggeration to explain it as originating with
backwards workers from rural areas as anti-Semitism generally was not a fact of life in the
Russian countryside." No, "It was a much more dangerous phenomenon." It arose in the
middle strata of urban society and reached the highest levels of the working class which,
before the revolution, had remained practically untouched by the phenomenon. "It reached
students and members of the communist party and the Komsomol and, even earlier, local
government in smaller provincial towns" where "an aggressive and active anti-Semitism took
hold" (12).

The Jewish Encyclopedia writes that from the beginning of the 20th century "though official
Soviet propaganda writes that anti-Semitism in the latter part of the 20?s was a "legacy of
the past", "the facts show that, it arose mainly as a result of colliding social forces in large
cities." It was fanned by the "widely held opinion that power in the country had been seized
by Jews who formed the nucleus of the Bolsheviks." Bikerman wrote with evident concern in
1923 that "the Jew is in all corners and on all levels of power." "The Russian sees him as a
ruler of Moscow, at the head of the capital on Neva, and at the head of the Red Army, a
perfected death machine. He sees that St. Vladimir Prospect has been renamed Nakhimson
Prospect... The Russian sees the Jew as judge and hangman; he sees Jews at every turn, not
only among the communists, but among people like himself, everywhere doing the bidding
of Soviet power" not surprising, the Russian, comparing present with past, is confirmed in his
idea that power is Jewish power, that it exists for Jews and does the bidding of Jews" (14).

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No less visible than Jewish participation in government was the suddenly created new order
in culture and education.

The new societal inequality was not so much along the lines of nationality as it was a matter
of town versus country. The Russian reader needs no explanation of the advantages
bestowed by Soviet power from the 20's to the 80's on capital cities when compared to the
rest of the country. One of the main advantages was the level of education and range of
opportunities for higher learning. Those established during the early years of Soviet power in
capital cities assured for their children and grandchildren future decades of advantages, vis a
vis those in the country. The enhanced opportunities in post-secondary education and
graduate education meant increased access to the educated elite. Meanwhile, from 1918
the ethnic Russian intelligentsia was being pushed to the margins.

In the 20's students already enrolled in institutions of higher learning were expelled based
on social origins policy. Children of the nobility, the clergy, government bureaucrats, military
officers, merchants, even children of petty shop keepers were expelled. Applicants from
these classes and children of the intelligentsia were denied entry to institutions of higher
learning in the years that followed. As a "nationality repressed by the Tsar's regime," Jews
did not receive this treatment. Despite "bourgeois origin," the Jewish youth was freely
accepted in institutions of higher learning. Jews were forgiven for not being proletarian.

According to the Jewish Encyclopedia, "with the absence of limitations based upon
nationality for entry to institutions of higher learning, Jews came to make up 15.4% of all
university students in the USSR, almost twice their proportion of the urban population at
large" (15). Further, Jews "owing to a high level of motivation" quickly bypassed the
unprepared "proletarian" factory workers who had been pushed forward in the education
system, and proceeded unhindered into graduate school. In the 20's and 30's and for a long
time after, Jews were a disproportionately large part of the intelligentsia.

According to G. Aronson, wide access to higher and specialized education led to the
formation of cadres of doctors, teachers and particularly engineers and technical workers
among Jews, which naturally led to university faculty posts in the expanding system of
higher education (16) and in the widely proliferating research institutions. In the beginning
of 1920's, the post of "the State Chairof Science" was occupied not by a scientist but a
Bolshevik official, Mandelshtam-Lyadov (17).

Even sharper changes gripped the economic life of the country. Bukharin publicly announced
at a Communist Party conference in 1927 that "during War Communism, we purged the
Russian petty and middle bourgeoisie along with leading capitalists." When the economy
was later opened up to free trade "petty and middle Jewish bourgeoisie took the place of
the Russian bourgeoisie... and roughly the same happened with our Russian intelligentsia
which bucked and sabotaged our efforts... Its place has been taken in some areas by the
Jewish intelligentsia". Moreover, Jewish bourgeousie and intelligentsia are concentrated in

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our central regions and cities, where they moved in from western provinces and southern
towns." Here "even in the Party ranks one often encounters anti-Semitic tendencies."
"Comrades, we must wage a fierce battle against anti-Semitism" (18).

Bukharin described a situation that was obvious to all. Unlike Russian bourgeosie, the Jewish
bourgeoisie was not destroyed. The Jewish merchant, much less likely to be damned as a
"man of the past," found defenders. Relatives or sympathizers in the Soviet Apparatus...
warned about pending arrests or seizures. And if he lost anything - it was just capital, not life
Cooperation was quasi-official through the Jewish Commissariat at the Sovnarkom. The Jews
until now had been "a repressed people" and that meant, naturally, they needed help. Larin
explained the destruction of the "Russian bourgeoisie" as a "correction of the injustice that
existed under the Tsars before the Revolution" (19).

When NEP (New Economic Policy) was crushed, the blow fell with less force against Jewish
NEPmen owing to connections in Soviet ruling circles.

Bukharin had been speaking in answer to a remarkable speech by Prof. Y.V. Klyutchnikov, a
publicist and a former Kadet [Translator's note: Constitutional Democrat]. In December 1926,
the professor spoke at a "meeting on the Jewish question" at the Moscow Conservatory.
"We have isolated expressions of hooliganism... Its source is the hurt national feelings of
Russians. The February Revolution established the equality of all citizens of Russia, including
Jews. The October Revolution went further with the Russian nation proclaiming self-
renunciation. A certain imbalance has developed with respect to the proportion of the
Jewish population in the country as a whole and the positions they have temporarily
occupied in the cities. We are in our own cities and they arrive and squeeze us out. When
Russians see Russian women, elders and children freezing on the street 9 to 11 hours a day,
getting soaked by the rain in their tents at the market and when they see relatively warm
covered Jewish kiosks with bread and sausage they are not happy. These phenomena are
catastrophic... and must be considered... There is a terrible disproportion in the government
structure, in daily life and in other areas... We have a housing crisis in Moscow - masses of
people are crowding into areas not fit for habitation and at the same time people see others
pouring in from other parts of the country taking up housing. These arrivals are Jews. A
national dissatisfaction is rising and a defensiveness andfearof other nationalities. We must
not close our eyes to that. A Russian speaking to a Russian will say things that he will not say
to a Jew. Many are saying that there are too many Jews in Moscow. This must be dealt with,
but don't call it anti-Semitism" (20).

But Larin regarded Klyutchnikov's speech as a manifestation of anti-Semitism, saying "this
speech serves as an example of the good nature of Soviet power in its battle againstanti-
Semitism because Klyutchnikov was roundly criticized by speakers who followed at the same
meeting, but no "administrative measures" were taken against him" (21). (Here it is, the
frustration of the communist activist!) Agursky writes: "one would expect repression to
swiftly follow for such a speech in the 20's and 30's," but Klyutchnikov got off. Maybe he

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received secret support from some quarters (22)? (But why look for secret causes? It would
have been too much of a scandal to punish such a famous publicist, who just returned from
abroad and could have harmed a reverse migration that was so important for Soviet
authorities [Translator's note: "reverse migration" - return of people who emigrated from
Russia during previous period of revolutions and Civil War].)

The 20's were spoken of as the "conquest" by the Jews of Russian capital cities and industrial
centers where conditions were better. As well, there was a migration to the better areas
within the cities. G. Fedotov describes Moscow at that time: "The revolution deformed its
soul, turning it inside out, emptying out its mansions, and filling them with a foreign and
alien people" (23). A Jewish joke from the era: "Even from Berdichevand even the very old
come to Moscow: they want to die in a Jewish city" (24).

In a private letter V.I. Vernadsky [Translator's note: a prominent Russian polymath] in 1927
writes: "Moscow now is like Berdichev; the power of Jewry is enormous - and anti-Semitism
(including in communist circles) is growing unabated" (25).

Larin: "We do not hide figures that demonstrate growth of the Jewish population in urban
centers," it is completely unavoidable and will continue into the future." He forecasted the
migration from Ukraine and Byelorussia of an additional 600,000 Jews. "We can't look upon
this as something shameful, that the party would silence... we must create a spirit in the
working class so that anyone who gives a speech against the arrival of Jews in Moscow
would be considered a counter-revolutionary" (26).

And for counter-revolutionaries there is nine grams of lead (27) - that much is clear.

But, what to do about "anti-Semitic tendencies" even in "our party circles" was a concern in
the upper levels of the party.

According to official data reported in Pravda in 1922, Jews made up 5.2% of the party (28).
M. Agursky: "But their actual influence was considerably more. In that same year at the 11th
Communist Party Congress Jews made up 14.6% of the voting delegates, 18.3% of the non-
voting delegates and 26% of those elected to the Central Committee at the conference" (29).
(Sometimes one accidentally comes upon such data: a taciturn memoirist from Moscow
opens Pravda in July, 1930 and notes: "The portrait of the 25-member Presidium of the
Communist Party included 11 Russians, 8 Jews, 3 from the Caucasus, and 3 Latvians" (30).) In
the large cities, close to areas of the former Pale of Settlement, the following data: In the
early 20's party organizations in Minsk, Gomel and Vitebsk in 1922 were, respectively, 35.8%,
21.1%, and 16.6% Jewish, respectively (31). Larin notes: "Jewish revolutionaries play a bigger
part than any others in revolutionary activity" thanks to their qualities, Jewish workers often
find it easierto rise to positions of local leadership" (32).

In the same issue of Pravda, it is noted that Jews at5.2% of the Party were in the third place
after Russians (72%) and Ukrainians (5.9%), followed by Latvians (2.5%) and then Georgians,

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Tatars, Poles and Byelorussians. Jews had the highest rate of per capita party membership -
7.2% of Jews were in the party versus 3.8% for Great Russians (33).

M. Agursky correctly notes that in absolute numbers the majority of communists were, of
course, Russians, but "the unusual role of Jews in leadership was dawning on the Russians"
(34). It was just too obvious.

For instance, Zinoviev "gathered many Jews around himself in the Petersburg leadership."
(Agursky suggests this was what Larin was referring to in his discussion of the photograph of
the Presidium of Petrograd Soviet in 1918 in his book (35)). By 1921 the preponderance of
Jews in Petrograd CP organization... "was apparently so odious that the Politburo, reflecting
on the lessons of Kronshtadt and the anti-Semitic mood of Petrograd, decided to send
several ethnic Russian communists to Petrograd, though entirely for publicity purposes." So
Uglanovtook the place of Zorin-Homberg as head of Gubkom; Komarov replaced Trilisser
and Semyonov went to the Cheka. But Zinoviev "objected to the decision of Politboro and
fought the new group" - and as a result Uglanov was recalled from Petrograd and "a purely
Russian opposition group formed spontaneously in the Petrograd organization," a group,
"forced to counter the rest of the organization whose tone was set by Jews" (36).

But not only in Petrograd - at the 12th Communist Party Congress (1923) three out of six
Politburo members were Jewish. Three out of seven were Jews in the leadership of the
Komsomol and in the Presidium of the all-Russia Conference in 1922 (37). This was not
tolerable to other leading communists and, apparently, preparations were begun for an anti-
Jewish revolt at the 13th Party Congress (May 1924). "There is evidence that a group of
members of CK was planning to drive leading Jews from the Politburo, replacing them with
Nogin, Troyanovsky and others and that only the death of Nogin interrupted the plot." His
death, "literally on the eve of the Congress", resulted from an "unsuccessful and
unnecessary operation for a stomach ulcer by the same surgeon who dispatched Frunze with
an equally unneeded operation a year and a half later" (38).

The Cheka-GPU had second place in terms of real power after the Party. A researcher of
archival material, whom we quoted in Chapter 16, reports interesting statistics on the
composition of the Cheka in 1920, 1922, 1923, 1924, 1925 and 1927 (39). He concludes that
the proportion of national minorities in the apparatus gradually fell towards the mid-20's.
"In the OGPU as a whole, the proportion of personnel from a national minority fell to 30-
35% and to 40-45% for those in leadership." (These figures contrast with 50% and 70%
respectively during the "Red Terror.") However, "we observe a decline in the percentage of
Latvians and an increase in the percentage of Jews". The 20's was a period of significant
influx of Jewish cadres into the organs of the OGPU". The author explains this: "Jews strived
to utilize capabilities not needed in the pre-revolutionary period. With the increasing
professionalism and need for organization, Jews, better than others, were able to meet the
needs of OGPU and the new conditions." For example, three of Dzerzhinsky's four assistants
were Jews - G. Yagoda, V.L. Gerson, and M.M. Lutsky (40).

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In the 20's and 30's, the leading Chekists circled over the land like birds of prey flying quickly
from cliff to cliff. From the top ranks of the Central Asian GPU off to Byelorussia and from
Western Siberia to the North Caucasus, from Kharkov to Orenburg and from Orel to Vinnitza
- there was a perpetual whirlwind of movement and change. And the lonely voices of those
surviving witnesses could only speak much later, without precise reference to time, of the
executioners whose names flashed by them. The personnel, the deeds and the power of the
Cheka were completely secret.

For the 10th anniversary of the glorious Cheka we read in a newspaper a formal order signed
by the omnipresent Unshlicht (from 1921 -deputy head of Cheka, from 1923 - member of
Revvoensovet, from 1925 - Deputy Narkom of the Navy (41)). In it, Yagoda was rewarded for
"particularly valuable service... for sacrifice in the battle with counter revolution"; also given
awards were M. Trilisser (distinguished for his "devotion to the revolution and untiring
persecution of its enemies") as well as 32 Chekists who had not been before the public until
then. Each of them with the flick of a finger could destroy anyone of us! Among them were
Jakov Agranov (for the work on all important political trials - and in the future he will
orchestrate the trials of Zinoviev, Kamenev, the "Industrial Party Trial," and others (42)),
Zinovy Katznelson, Matvey Berman (transferred from Central Asia to the Far East) and Lev
Belsky (transferred from the Far East to Central Asia).

There were several new names: LevZalin, Lev Meyer, Leonid Bull (dubbed "warden of
Solovki"), Simeon Gendin, Karl Pauker. Some were already known to only a few, but now the
people would get to know them. In this jubilee newspaper (43) issue we can find a large
image of slick Menzhinsky with his faithful deputy Yagoda and a photograph of Trilisser.
Shortly afterward, another twenty Chekists were awarded with the order of the Red Banner,
and again we see a motley company of Russians, Latvians, and Jews, the latter in the same
proportions -around one-third.

Some of them were avoiding publicity. Simeon Schwartz was director of the Ukrainian Cheka.
A colleague of his, Yevsei Shirvindt directed the transport of prisoners and convoys
throughout the USSR. Naturally, such Chekists as Grimmeril Heifetz (a spy from the end of
the Civil War to the end of WWII) and Sergei Spigelglas (a Chekistfrom 1917 who, through
his work as a spy, rose to become director of the Foreign Department of the NKVD and a
two-time recipient of the honorary title of "distinguished chekist") worked out of the public
eye. Careers of others, like Albert Stromin-Stroyev, were less impressive (he "conducted
interrogations of scientists during the "Academy trial" in 1929-31" (44)).

David Azbel remembers the Nakhamkins, a family of HasidicJews from Gomel. (Azbel
himself was imprisoned because of snitching by the younger family member, Lev.) "The
revolution threw the Nakhamkins onto the crest of a wave. They thirsted for the revenge on
everyone - aristocrats, the wealthy, Russians, few were left out. This was their path to self-
realization. It was no accident that fate led the offspring of this glorious clan to the Cheka,
GPU, NKVD and the prosecutor's office. To fulfill their plans, the Bolsheviks needed "rabid"

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people and this is what they got with the Nakhamkins. One member of this family, Roginsky,
achieved "brilliant heights" as Deputy Prosecutor for the USSR "but during the Stalinist
purges was imprisoned, as were many, and became a cheap stool pigeon... the others were
not so well known. They changed their last name to one more familiarto the Russian earand
occupied high places in the Organs" (45).

Unshlictdid not change his name to one "more familiarto the Russian ear." See, this Slavic
brother became truly a "father of Russians": a warplane built with funds of farmer mutual
aid societies (that is, - on the last dabs of money extorted from peasants) was named after
him. No doubt, farmers could not even pronounce his name and likely thought that this Pole
was a Jew. Indeed, this reminds us that the Jewish issue does not explain the devastation of
revolution, albeit it places a heavy hue on it. As it was also hued by many other
unpronounceable names - from Polish Dzerzhinsky and Eismontto Latvian Vatsetis. And
what if we looked into the Latvian issue? Apart from those soldiers who forced the
dissolution of the Russian Constituent Assembly and who later provided security for the
Bolshevik leaders during the entire Civil War, we find many high-placed Latvian Bolsheviks.
Gekker suppressed the uprising in Yaroslavl Guberniya. Among others, there were Rudzutak,
Eikhe, Eikhmans from Solovki, M. Karklin, A. Kaktyn, R. Kisis, V. Knorin, A. Skundre (one of
those who suppressed the Tambov Uprising); Chekists Petere, Latsis, and an "honorary
Chekist" Lithuanian I. Yusis. This thread can lead directly to 1991 (Pugo...) And what if we
separate Ukrainians from Russians (as demanded by the Ukrainians these days)? We will find
dozens of them at the highest posts of Bolshevik hierarchy, from its conception to the very
end.

No, power was not Jewish power then. Political power was internationalist - and its ranks
were to the large extent Russian. But under its multi-hued internationalism it united in an
anti-Russian front against a Russian state and Russian traditions.

In view of the anti-Russian orientation of power and the multinational makeup of the
executioners, why, in Ukraine, Central Asia and the Baltics did the people think it was
Russians who had enslaved them? Because they were alien. A destroyer from one's own
nation is much closerthan a destroyer from an alien tribe. And while it is a mistake to
attribute the ruin and destruction to nationalist chauvinism, at the same time in Russia in the
20's the inevitable question hanged in the air that was posed many year later by Leonard
Schapiro: why was it "highly likely that anyone unfortunate enough to fall into the hands of
the Cheka would go before a Jewish interrogator or be shot by a Jew." (46)?

Yet the majority of modern writers fail to even acknowledge these questions. Often Jewish
authors thoughtlessly and meticulously comply and publish vast lists of Jewish leadership of
the time. For example, see how proudly the article "Jews in Kremlin" (47), published in
journal Alef, provides a list of the highest Soviet officials - Jews for 1925. It listed eight out of
twelve directors of Gosbank. The same level of Jewish representation was found among top
trade union leaders. And it comments: "We do not fear accusations. Quite opposite - it is

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active Jewish participation in governing the state that helps to understand why state affairs
were better then than now, when Jews at top positions are as rare as hen's teeth.
Unbelievably, that was written in 1989.

Regarding the army, one Israeli scholar (48) painstakingly researched and proudly published
a long list of Jewish commanders of the Red Army, during and after the Civil War. Another
Israeli researcher published statistics obtained from the 1926 census to the effect that while
Jews made up 1.7% of the male population in the USSR, they comprised 2.1% of the combat
officers, 4.4% of the command staff, 10.3% of the political leadership and 18.6% of military
doctors (49).

And what did the West see? If the government apparatus could operate in secret under the
communist party, which maintained its conspiratorial secrecy even after coming to power,
diplomats were on view everywhere in the world. At the first diplomatic conferences with
Soviets in Geneva and the Hague in 1922, Europe could not help but notice that Soviet
delegations and their staff were mostly Jewish (50). Due to the injustice of history, a long
and successful careerof Boris Yefimovich Stern is now completely forgotten (he wasn't even
mentioned in the Great Soviet Encyclopedia (GSE) of 1971). Yet he was the second most
important assistant to Chicherin during Genoa Conference, and later at Hague Conference,
and still later he led Soviet delegation during longstanding demilitarization negotiations. He
was also a member of Soviet delegation at League of Nations. Stern was ambassador in Italy
and Finland and conducted delicate negotiations with the Finns before the Soviet-Finnish
war. Finally, from 1946 to 1948 he was the head of the Soviet delegation at UN. And he used
to be a longstanding lecturer at the High Diplomatic School (atone point during "anti-
cosmopolitan" purges he was fired but in 1953 he was restored at that position).

An associate of Chicherin, Leon Haikis worked for many years inthe Narkomat of the Foreign
Affairs (NKID). In 1937 he was sent to a warmer place as ambassadorto the embattled
Republican government of Spain (where he directed the Republican side during the Civil
War), but was arrested and removed. Fyodor Rotshtein founded the communist party in
Great Britain in 1920 and in that very year he was a member of the Soviet delegation in
negotiations with England! Two years later he represented RSFSR at the Hague conference
(51). (As Litvinov's right hand man he independently negotiated with ambassadors to Russia
in important matters; until 1930 he was in the Presidium of NKID and for 30 years before his
death, a professor at the Moscow State University.)

And on the other side of the globe, in southern China, M. Gruzenberg-Borodin had served
for 5 years when the December 1927 Canton Rebellion against the Kuomintang broke out. It
is now recognized that the revolt was prepared by our Vice Consul, Abram Hassis, who, at
age of 33 was killed by Chinese soldiers. Izvestia ran several articles with the obituaries and
the photographs of "comrades in arms" under Kuibishev, comparing the fallen comrade with
highly distinguished communists like Furmanov and Frunze (52).

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In 1922 Gorky told the academic Ipatiev that 98% of the Soviet trade mission in Berlin was
Jewish (53) and this probably was not much of an exaggeration. A similar picture would be
found in other Western capitals where the Soviets were ensconced. The "work" that was
performed in early Soviet trade missions is colorfully described in a book by G.A. Solomon
(54), the first Soviet trade representative in Tallinn, Estonia - the first European capital to
recognize the Bolsheviks. There are simply no words to describe the boundless theft by the
early Bolsheviks in Russia (along with covert actions against the West) and the corruption of
soul these activities brought to their effecters.

Shortly after Gorky's conversation with Ipatiev he "was criticized in the Soviet press for an
article where he reproached the Soviet government for its placement of so many Jews in
positions of responsibility in government and industry. He had nothing against Jews perse,
but, departing from views he expressed in 1918, he thought that Russians should be in
charge" (55). And Pravda'stwin publication DarAmos (Pravda in Yiddish) objected strongly:
Do they (i.e. Gorky and Shalom Ash, the interviewer) really want for Jews to refuse to serve
in any government position? For them to get out of the way? That kind of decision could
only be made by counter-revolutionaries or cowards" (56).

In Jews in the Kremlin, the author, using the 1925 Annual Report of NKID, introduces leading
figures and positions in the central apparatus. "In the publishing arm there is not one non-
Jew" and further, with evident pride, the author "examines the staff in the Soviet consulates
around the world and finds there is not one country in the world where the Kremlin has not
placed a trusted Jew" (57).

If he was interested, the author of Alef could find no small number of Jews in the Supreme
Court of RSFSR of 1920's, in the Procurator's office and RKI. Here we can find already familiar
A. Goikhbarg, who, after chairing the Lesser Sovnarcom, worked out the legal system for the
NEP era, supervised development of Civil Code of RSFSR and was director of the Institute of
Soviet Law (59).

It is much harder to examine lower, provincial level authorities, and not only because of their
lower exposure to the press but also due to their rapid fluidity, and frequent turnover of
cadres from post to post, from region to region. This amazing early Soviet shuffling of
personnel might have been caused either by an acute deficit of reliable men as in in the
Lenin's era or by mistrust (and the "tearing" of a functionary from the developed
connections) in Stalin's times.

Here are several such career "trajectories".

Lev Maryasin was Secretary of Gubkom of Orel Guberniya, later -chair of Sovnarkhoz of
Tatar Republic, later - head of a department of CKof Ukraine, later - chair of board of
directors of Gosbankof USSR, and later - Deputy Narkom of Finances of USSR. Moris
Belotsky was head of Politotdel of the First Cavalry Army (a very powerful position),

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participated in suppression of the Kronshtadt Uprising, later- in NKID, then later- the First
Secretary of North Ossetian Obkom, and even later was First Secretary of CKof Kyrgyzstan.

A versatile functionary Grigory Kaminsky was Secretary of Gubkom of Tula Guberniya, later -
Secretary of CK of Azerbaijan, later -chair of Kolkhozcenter, and later-Narkom of Health
Care Service.

Abram Kamensky was Narkom of State Control Commission of Donets k-Krivoy Rog Republic,
later -Deputy Narkom of Nationalities of RSFSR, later -Secretary of Gubkom of Donetsk,
later served in Narkomat of Agriculture, then - director of Industrial Academy, and still later
he served in the Narkomat of Finances (60).

There were many Jewish leaders of the Komsomol.

Ascendant career of Efim Tzetlin began with the post of the First Chairman of CK RKSM (fall
of 1918); after the Civil War he become Secretary of CK and Moscow Committee of RKSM,
since 1922 - a member of executive committee of KIM (Young Communist International), in
1923-24 - a spy in Germany, later he worked in Secretariat of Executive Committee of
Communist International, still later- in editorial office of Pravda, and even later he was head
of Bukharin's secretariat, where this latter post eventually proved fatal for him (61).

The career of Isaiah Khurgin was truly amazing. In 1917 he was a member of Ukrainian Rada
[Parliament], served both in the Central and the Lesser chambers and worked on the draft of
legislation on Jewish autonomy in Ukraine. Since 1920 we see him as a member VKPb, in
1921 - he was the Trade Commissioner of Ukraine in Poland, in 1923 he represented
German-American Transport Society in USA, serving as a de facto Soviet plenipotentiary. He
founded and chaired Amtorg (American Trading Corporation). His future seemed incredibly
bright but alas at the age of 38 (in 1925) he was drowned in a lake in USA (62). What a life he
had!

Let's glance at the economy. Moses Rukhimovitch was Deputy Chair of Supreme Soviet of
the National Economy. Ruvim Levin was a member of Presidium of Gosplan (Ministry of
Economic Planning) of USSR and Chairof Gosplan of RSFSR (later- Deputy Narkom of
Finances of USSR). Zakhary Katzenelenbaum was inventor of the governmental "Loan for
Industrialization" in 1927 (and, therefore, of all subsequent "loans"). He also was one of the
founders of Soviet Gosbank. Moses Frumkin was Deputy Narkom of Foreign Trade from 1922
but in fact he was in charge of the entire Narkomat. He and A. I. Vainstein were long -serving
members of the panel of Narkomat of Finances of USSR. Vladimirov-Sheinfinkel was Narkom
of Provand of Ukraine, later-Narkom of Agriculture of Ukraine, and even later he served as
Narkom of Finances of RSFSR and Deputy Narkom of Finances of USSR (63).

If you are building a mill, you are responsible for possible flood. A newspaper article by Z.
Zangvi I describes celebratory jubilee meeting of the Gosbank board of directors in 1927 (five
years after introduction of chervonets [a former currency of the Russian Empire and Soviet

203

Union] and explains the importance of chervonets and displays a group photograph. The
article lauds Sheinman, the chairman of the board, and Katzenelenbaum, a member of the
board (64). Sheinman's signature was reproduced on every Soviet chervonets and he
simultaneously held the post of Narkom of Domestic Commerce (from 1924). And hold your
breath, my reader! He didn't return from a foreign visit in 1929 (65)! He preferred to live in
bloody capitalism!

Speaking of mid-level Soviet institutions, the well-known economist and professor B. D.
Brutskus asks: "Did not the revolution open up new opportunities for the Jewish population?"
Among these opportunities would be government service, "...more than anything it is
obvious the large numbers of Jews in government, particularly in higher posts," and "most of
the Jewish government employees come from the higher classes not the Jewish masses."
But, upperclass Jews, required to serve the Soviet government did not gain, but lost in
comparison with what they would have had in their own businesses orfreely pursuing
professions. As well, those who moved through the Soviet hierarchy had to display the
utmost of tact to avoid arousing jealousy and dissatisfaction. A large number of Jewish public
servants, regardless of talent and qualities, would not lessen anti-Semitism, but would
strengthen it among other workers and among the intelligentsia." He maintained "there are
many Jewish public servants particularly in the commissariats devoted to economic functions"
(66).

Larin put it more simply: "the Jewish intelligentsia in large numbers served the victorious
revolution readily" realizing "access to previously denied government service" (67).

G. Pomerantz, speaking 50 years later justified this: "history dragged Jews into the
government apparatus," ... Jews had nowhere else to go besides to government institutions,"
including the Cheka (68) as we commented earlier. The Bolsheviks also "had no other place
to go - the Jewish Tribune from Paris explains "there were so many Jews in various Soviet
functions" because of the need for literate, sober bureaucrats" (69).

However one can read in Jewish World, a Parisian publication, that: "there is no denying that
a large percentage of Jewish youth from lower social elements — some completely hopeless
failures, were drawn to Bolshevism by the sudden prospect of power; for others it was the
'world proletarian revolution' and for still others it was a mixture of adventurous idealism
and practical utilitarianism (70).

Of course not all were "drawn to Bolshevism." There were large numbers of peaceful Jews
whom the revolution crushed. However, the life in the towns of the former Pale of
Settlement was not visible to ordinary non-Jewish person. Instead the average person saw,
as described by M. Heifetz, "arrogant, self-confident and self-satisfied adult Jews at ease on
'red holidays' and 'red weddings'... 'We now sit where Tsars and generals once sat, and they
sit beneath us'" (71).

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These were not unwaveringly ideological Bolsheviks. The invitation to power was extended
to "millions of residents from rotting shtetls, to pawn brokers, tavern owners,
contrabandists, seltzer water salesmen and those who sharpened their wills in the fight for
survival and their minds in evening study of the Torah and the Talmud. The authorities
invited them to Moscow, Petrograd and Kiev to take into their quick nervous hands that
which was falling from the soft, pampered hands of the hereditary intelligentsia - everything
from the finances of a great power, nuclear physics and the secret police.

They couldn't resist the temptation of Esau, the less so since, in addition to a bowl of potage,
they were offered the chance to build the promised land, that is, communism" (72). There
was "a Jewish illusion that this was their country" (73).

Many Jews did not enter the whirlwind of revolution and didn't automatically join the
Bolsheviks, but the general national inclination was one of sympathy for the Bolshevik cause
and a feeling that life would now be incomparably better. "The majority of Jews met the
revolution, not with fear, but with welcome arms" (74). In the early 20's the Jews of
Byelorussia and Ukraine were a "significant source of support for the centralization of power
in Moscow over and against the influence of regional power" (75). Evidence of Jewish
attitudes in 1923 showed the overwhelming majority considered Bolshevism to be a lesser
evil and that if the Bolsheviks lost power it would be worse for them (76).

"Now, a Jew can command an army!... These gifts alone were enough to bring Jewish
support for the communists... The disorder of the Bolshevism seemed like a brilliant victory
for justice and no one noticed the complete suppression of freedom" (77). Large number of
Jews who did not leave after the revolution failed to foresee the bloodthirstiness of the new
government, though the persecution, even of socialists, was well underway. The Soviet
government was as unjust and cruel then as it was to be in '37 and in 1950. But in the 20's it
did not raise alarm or resistance in the wider Jewish population since its force was aimed not
at Jewry.

* * *

When Leskov, in a report for the Palensky Commission [Translator's note: a pre-revolution
government commission], one by one refuted all the presumed consequences for Russians
from the removal of restrictions on Jewish settlement in Russia he couldn't have foreseen
the great degree to which Jews would be participating in governing the country and the
economy in the 20's.

The revolution changed the entire course of events and we don't know how things would
have developed without it.

When in 1920, Solomon Luria [Translator's note: aka Lurie], a professor of ancient history in
Petrograd, found that in Soviet, internationalist and communist Russia anti-Semitism was
again on the rise, he was not surprised. On the contrary, "events substantiated the

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correctness of [his] earlierconclusions" that the "cause of anti-Semitism lies with the Jews
themselves" and currently "with or in spite of the complete absence of legal restrictions on
Jews, anti-Semitism has erupted with a new strength and reached a pitch that could never
have been imagined in the old regime" (78).

Russian (more precisely Little Russian) anti-Semitism of past centuries and the early 20th
century was blown away with its seeds by the winds of the October revolution. Those who
joined the Union of the Russian People, those who marched with their religious standa rds to
smash Jewish shops, those who demanded the execution of Beilis, those who defended the
royal throne, the urban middle class and those who were with them or who resembled them
or who were suspected to be like them were rounded up by the thousands and shot or
imprisoned.

Among Russian workers and peasants there was no anti-Semitism before the revolution -
this is attested to by leaders of the revolution themselves. The Russian intelligentsia was
actively sympathetic to the cause of the oppressed Jews and children of the post-revolution
years were raised only in the internationalist spirit.

Stripped of any strength, discredited and crushed completely, where did anti-Semitism come
from?

We already described how surprising it was for Jewish-Russian emigres to learn that anti-
Semitism had not died. They followed the phenomenon in writings of socialists E.D. Kuskova
and S.S. Maslov, who came from Russia in 1922.

In an article in the Jewish Tribune, Kuskova states that anti-Semitism in the USSR is not a
figment of the imagination and that "in Russia, Bolshevism is now blending with Judaism —
this cannot be doubted." She even met highly cultured Jews who were anti-Semites of the
new "Soviet type." A Jewish doctor told her: "Jewish Bolshevik administrators ruined the
excellent relations he had with the local population." A teacher said "children tell me that I
teach in a Jewish school" because we have "forbidden the teaching of The Ten
Commandments and driven off the priest." "There are only Jews in the Narkomat of
Education. In high school circles ('from radical families') there is talk about the
predominance of the Jews." "Young people, in general are more anti-Semitic than the older
generation... and one hears everywhere 'they showed theirtrue colors and tortured us'."
"Russian life is full of this stuff today. But if you ask me who they are, these anti-Semites,
they are most of the society." "So widespread is this thinking that the political
administration distributed a proclamation explaining why there are so many Jews in it:
'When the Russian proletariat needed its own new intelligentsia, mid-level intelligentsia,
technical workers and administrative workers, not surprisingly, Jews, who, before had been
in the opposition, came forward to meet them... the occupation by Jews of administrative
posts in the new Russia is historically inevitable and would have been the natural outcome,
regardless of whether the new Russia had become KD (Constitutional Democrat), SR

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(Socialist Revolutionary) or proletarian. Any problems with having Aaron Moiseevich
Tankelevich sitting in the place of Ivan Petrovich Ivanov need to be 'cured'."

Kuskova parries "in a Constitutional Democratic or SR Russia many administrative posts
would have been occupied by Jews.... but neither the Kadets nor SR's would have forbidden
teaching the Ten Commandments and wouldn't have chopped off heads... Stop Tankelevich
from doing evil and there will be no microbe of anti-Semitism" (79).

The Jewish emigre community was chilled by Maslov's findings. Here was a tested SR with an
unassailable reputation who lived through the first four years of Soviet power. "Judeophobia
is everywhere in Russia today. It has swept areas where Jews were never before seen and
where the Jewish question never occurred to anyone. The same hatred for Jews is found in
Vologda, Archangel, in the towns of Siberia and the Urals" (80). He recounts several episodes
affecting the perception of the simple Russian peasants such as the Tyumen Produce
Commissar Indenbaum's order to shear sheep for the second time in the season, "because
the Republic needs wool." (This was prior to collectivization, no less; these actions of this
commissar caused the Ishim peasant uprising.) The problem arose because it was late in the
fall and the sheep would die without their coats from the coming winter cold. Maslovdoes
not name the commissars who ordered the planting of millet and fried sun-flower seeds or
issued a prohibition on planting malt, but one can conclude they did not come from ordinary
Russian folk or from the Russian aristocracy or from "yesterday's men." From all this, the
peasantry could only conclude that the power over them was "Jewish." So too did the
workers. Several workers' resolutions from the Urals in Feb and March of 1921 sent to the
Kremlin "complained with outrage of the dominance of the Jews in central and local
government." "The intelligentsia, of course does not think that Soviet power is Jewish, but it
has noted the vastly disproportionate role of Jews in authority" when compared to their
numbers in the population.

"And if a Jew approaches a group of non-Jews who are freely discussing Soviet reality, they
almost always change the topic of conversation even if the new arrival is a personal
acquaintance" (81).

Maslov tries to understand "the cause of the widespread and bitter hatred of Jews in
modern Russia" and it seems to him to be the "identification throughout society of Soviet
power and Jewish power."

"The expression 'Yid Power' is often used in Russia and particularly in Ukraine and in the
former Pale of Settlement not as a polemic, but as a completely objective definition of
power, its content and its politics." "Soviet power in the first place answers the wishes and
interests of Jews and they are its ardent supporters and in the second place, power resides
in Jewish hands."

Among the causes of Judeophobia Maslov notes the "tightly welded ethnic cohesion they
have formed as a result of their difficult thousands year old history". "This is particularly

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noticeable when it comes to selecting staff at institutions - if the selection process is in the
hands of Jews, you can bet that the entire staff of responsible positions will go to Jews, even
if it means removing the existing staff." And often that "preference for their own is displayed
in a sharp, discourteous manner which is offensive to others." In the Jewish bureaucrat,
Soviet power manifests more obviously its negative features... the intoxicating wine of
power is stronger for Jews and goes to their head... I don't know where this comes from,"
perhaps because of the low cultural level of the former pharmacists and shopkeepers.
Maybe from living earlierwithout full civil rights?" (82).

The Parisian Zionist journal Sunrise wrote in 1922 that Gorky essentially said that "the
growth of anti-Semitism is aided by the tactless behavior of the Jewish Bolsheviks
themselves in many situations."

That is the blessed truth!

And Gorky wasn't speaking of Trotsky, Zinoviev and Kamenev - he was speaking of the
typical Jewish communist who occupies a position in the collegia, presidia and petty and
mid-level Soviet institutions where he comes into contact with large swaths of the
population. Such individuals occupy leading front-line positions which naturally multiplies
their number in the mind of the public (83).

D. Pasmanik comments: "we must admit that many Jews through their own actions provoke
acute anti-Semitism... all the impudent Jews filling the communist ranks - these pharmacists,
shopkeepers, peddlers, dropouts and pseudo intellectuals are indeed causing much evil to
Russia and Jewry" (84).

"Hardly ever before inside of Russia or outside of Russia have Jews been the subject of such
an active and concentrated hostility — it has never reached such an intensity nor been so
widespread. This elemental hostility has been fed by the open and undeniable participation
of Jews in destructive processes underway in Europe as well as by the tales and
exaggerations about such participation" (86). "A terrible anti-Semitic mood is taking hold, fed
exclusively by Bolshevism which continues to be identified with Jewry" (86).

In 1927 Mikhail Kozakov (shot in 1930 after the "food workers' trial") wrote in a private
letter to his brother overseas about the "Judeophobic mood of the masses (among non-
party and party members)... it is no secret that the mass of workers do not love the Jews"
(87).

And Shulgin, after his "secret" trip to the USSR in 1928 says: No one says anymore that anti-
Semitism is propaganda planted by the "Tsar's government" or an infection limited to the
"dregs of society"... Geographically it spreads wider each day threatening to engulf all of
Russia. The main center today seems to be Moscow... anti-Semitism is a new phenomenon in
Great Russia," but is much more serious than old anti-Semitism in the South (anti-Semitism

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of the South of Russia was traditionally humorous and mitigated by anecdotes about Jews
(88)).

Larin brings up an anti-Jewish slogan allegedly used for propaganda purposes by the White
Guards — "Russians are sent to Narym [Translator's note: a locale in the far north] and Jews
to the Crimea" [Translator's note: a vacation spot] (89).

The Soviet authorities eventually became seriously concerned with the rise of anti-Semitism.
In 1923 the Jewish Tribunewrites, albeit with skepticism, "the Commissariat of Internal
Affairs has established a commission to study the question of 'protecting the Jews from dark
forces' " (90).

In 1926 Kalinin (and other functionaries) received many questions about Jews in letters and
at meetings. As a result, Larin undertook a study of the problem in a book Jews and anti-
Semitism in the USSR. From his own reports, queries and interviews (taken, we can presume,
from communists or communist sympathizers) he enumerates 66 questions from those the
authorities received, recording them without editing the language. Among these questions
(91):

Where are the Jews in Moscow coming from?
Why is authority predominantly Jewish?
How come Jews don't wait in line?

How do Jews arriving from Berdichev and other cities immediately receive apartments?
(There is a joke that the last Jew left Berdichev and gave the keys to the city to Kalinin.)

Why do Jews have money and own their own bakeries, etc?

Why a re Jews drawn to light work and not to physical labor?

Why do Jews in government service and in professions sticktogether and help each other
while Russians do not?

They do not want to work at everyday jobs, but are concerned only with their careers.

Why do they not farm even though it is now allowed them?

Why are Jews given good land in the Crimea while Russians are given inferior land?

Why is party opposition 76% Jewish? [Translator's note: the opposition to the "general line
of the party" within the party itself]

Why did anti-Semitism develop only against Jews and not against other nationalities?

What should a group agitprop leaderdo when he tries to counter anti-Semitic tendencies in
his group and no one supports him?

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Larin suspects that these questions were dreamed up and spread among the masses by an
underground organization of counter-revolutionaries (92)! As we will see later, this is where
some official explanations came from. But he fixates on the unexpected phenomenon and
tries to address scientifically the question "How could anti-Semitism take hold in the USSR in
those strata of society — [factory workers, students], where, before the revolution, it was
little noted (93)?" His findings were:

Anti-Semitism among the intelligentsia.

"Among the intelligentsia anti-Semitism is more developed than in any other group."
However, he maintains that "dissatisfaction rises not from the large number of Jews, but
from the fact that Jews presumed to enter into competition with the Russian intelligentsia
for government jobs."

"The obvious development of anti-Semitic attitudes among city clerks and workers by 1928
cannot be explained by excessive numbers of Jews claiming jobs". "Among the intellectual
professions, anti-Semitic tendencies are felt in the medical sphere and in engineering... The
army has "good political training" and there is no anti-Semitism there, even though the
command staff of the Red Army has a significantly higher percentage of Jews than are
present in the country as a whole" (94).

Anti-Semitism among the urban bourgeoisie.

"The root of anti-Semitism is found in urban bourgeois philistinism." But, "the battle against
anti-Semitism among the bourgeoisie. ..it is mixed in with the question of the destruction of
the bourgeoisie in general... The anti-Semitism of the bourgeoisie will disappear when the
bourgeoisie disappears" (95).

Anti-Semitism in the countryside.

"We have almost completely pushed out the private trader of the peasant's grain, therefore
among the peasant masses anti-Semitism is not showing itself and has even weakened
against its pre-war levels." Now it appears only in those areas where Jews have been
resettled on the land, allegedly from Kulaks and former landowners (96).

Anti-Semitism among the working class.

"Anti-Semitism among the workers has grown noticeably stronger in recent years." By 1929
there could be no doubt of its existence. Now it occurs with more frequency and intensity
than a few years ago. It is particularly strong among the "backwards parts of the working
class" — women and seasonal workers. However, an anti-Semitic mood can be observed
among a broad spectrum of workers," not only among the "corrupted fringe." And here
economic competition is not a factor — it arises even where there is no such competition;
Jews make up only make "only 2.7%" of the working class. In the lower level professional
organizations they tried to paint over anti-Semitism. Difficulties arise because attempts to

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"hide anti-Semitism" come from the "active proletariat" itself; indeed, anti-Semitism
originates from the "active proletariat." "In many cases Party members and members of
Komsomol demonstrate anti-Semitism. Talk of Jewish dominance is particularly widespread,
and in meetings one hears complaints that the Soviet authority limits itself to battle with the
Orthodox religion alone."

What savagery — anti-Semitism among the proletariat?!! How could this occur in the most
progressive and politically aware class in the world?! La rin finds that it arose because "no
other means remained for the White Guard to influence the masses besides anti-Semitism."
Its plan of action moves along "the rails of anti-Semitism" (97). This was a theory that was to
have frightening consequences.

Larin's views on the anti-Semitism of the time were to find echoes later in other authors.

S. Shwartz provides his own variant on anti-Semitism as being the result of a "vulgar
perception of Jews as the main carriers of the New Economic Policy (NEP)." But he agrees:
"The Soviet government, not without basis, saw in anti-Semitism a possible tool of the
counter-revolution" (98).

In 1968 the author adds: "After the civil war, anti-Semitism began to spread, gripping layers
of society which were free of this tendency before the revolution" (99).

Against this it was necessary to engage not in academic discussion but to act energetically
and forcefully. In May, 1928 the CKof the VKPb issued an Agitprop communication about
"measures to be taken in the battle with anti-Semitism." (As was often the case in
implementation of party directives, related documents were not publicized, but circulated
among party organizations.) The battle to create an atmosphere of intolerance of anti-
Semitism was to be taken up in educational programs, public reports, lectures, the press,
radio and school textbooks and finally, authorities were "to apply the strictest disciplinary
measures to those found guilty of anti-Semitic practices" (100). Sharp newspaper articles
followed. In Pravda'sarticle by a highly connected Lev Sos novs ky, he incriminates all kinds of
party and educational officials in anti-Semitism: an official in Kiev "openly fires Jews" with
"the connivance of the local district party committee"; defamatory a nti -Jewish graffiti is
widespread etc. From a newspaper article: "with the growing battle against anti-Semitism
there are demands to solve the problem by increasing repression on those carriers of anti-
Semitism and on those who protect them." Clearly it was the GPU speaking through the
language of a newspaper article (101).

After Larin's report, the issue of anti-Semitism was included into various educational
curricula, while Larin himself continued to research the ways to overcome anti-Semitism
decisively. "Until now we were too soft... allowing propaganda to spread... Locally officials
often do not deal with anti-Semitism as rigorously as they should." Newspapers "should not
fear to point attention to "the Jewish issue" (to avoid dissemination of anti-Semitism) as it
only interferes with the fight against counter revolutionary sabotage." "Anti-Semitism is a

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social pathology like alcoholism or vagrancy. Too often when dealing with communists we let
them off with mere censure. If a person goes to church and gets married, then we exclude
him without discussion — anti-Semitism is no less an evil."

"As the USSR develops towards socialism, the prognosis is good that 'Soviet' anti-Semitism
and the legacy of pre-Soviet relationships will be torn out by the roots. Nevertheless, it is
absolutely necessary to impose severe controls on intellectual anti-Semitism especially in the
teaching profession and civil service" (102).

But the very spirit of the brave Twenties demands stronger language. "The nature of
modern-day anti-Jewish agitation in the USSR is political and not nationalistic." Agitation
againstthe Jews is directed not just againstJews, but indirectly againstthe Soviet power." Or
maybe not so indirect: "anti-Semitism is a means of mobilization against Soviet power." And
"those againstthe position of Soviet authorities on the Jewish question are againstthe
working class and for the capitalists." Any talk of " 'Jewish dominance' will be rega rded as
counterrevolutionary activity againstthe very foundation of the nationalities policy of the
proletarian revolution... Parts of the intelligentsia, and sometimes the White Guards are
using anti-Semitism to transmit bourgeois ideology."

Yes, that's it - a White Guard whispering campaign, clearly there is "planned... agitation by
secret White Guard organizations." Behind "the philistine anti-Jewish agitation, secret
monarchist organizations are leading a battle against Soviet power..." And from "the central
organs of anti-Soviet emigration (including Jewish bankers and Tsarist generals) an ideology
is transmitted right into our factories proving that anti-Jewish agitation in the USSR is class-
based, not nationality-based... It is necessary to explain to the masses that encouragement
of anti-Jewish feelings in essence is an attempt to lay the groundwork for counter-revolution.
The masses must regard anyone who shows sympathy to anti-Semitism as a secret counter-
revolutionary or the mouthpiece of a secret monarchist organization." (There are
conspiracies everywhere!) "The term 'anti-Semite' must take on the same meaning in the
public mind as the term 'counter-revolutionary' " (103).

The authorities had seen through everything and named everything for what it was: counter-
revolution, White Guards, monarchists, White generals and "anyone suspected of being any
of the above..."

For the thickheaded, the revolutionary orator elaborates: "The methods to fight anti-
Semitism are clear." At a minimum, to conduct open investigations and sessions of "people's
tribunal against anti-Semitism" at local levels under the motto "explanations for the
backward workers" and "repressions for the malicious." "There is no reason why "Lenin's
decree" should not apply" (104))

Under "Lenin's decree" (that from July 27, 1918) active anti-Semites were to be placed
outside of the law — that is, to be shot even for agitating for a pogrom, not just for

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participating in one (105). The law encouraged each Jew to registera complaint about any
ethnic insult visited upon him.

Now some later author will object that the "July 27 Act" was ultimately not included in the
law and was not part of the criminal code of 1922. Though the criminal code of 1926 did
include an article about the "instigation of ethnic hostility and dissension," there were "no
specific articles about acts of anti-Semitism." This is not convincing. Article 59-7 of the
Criminal Code ("propaganda or agitation intended to incite national or religious hatred or
dissension") was sufficient to send one to prison and the article provided for confiscation of
the property of perpetrators of "widespread disturbances" and, under aggravated
circumstances (for instance, class origin) - death. Article 59-7 was based on the "RSFSR Penal
Code" of Feb 26, 1927, which widened the definition of "instigation of national hatred"
making it equal in seriousness to "dissemination or preparation and storing of literature"
(106).

Storing books! How familiar is that proscription, contained inthe related Iaw58-10!
[Translator's note: infamous Article 58 of the Penal Code of RSFSR dealt with so-called
counter-revolutionary and anti-Soviet activities.]

Many brochures on anti-Semitism were published and "finally, Feb 19, 1929 Pravda devoted
its lead article to the matter: 'Attention to the battle with anti-Semitism' " (107). A 1929
resolution of CK of Communist Party of Byelorussia stated that "counter-revolutionary
nature of anti-Semitic incidents is often ignored" and that organs of justice should "intensify
the fight, prosecuting both perpetrators of the law and those who inspire them" (108).

The secretary of the CK of Komsomol said "most dangerous in our conditions are secret anti-
Semites who hide their anti-Semitic attitudes" (109). Those who are familiarwith Soviet
language understand: it is necessary to cut off suspected ways of thinking. (This recalls
Grigory Landau, speaking of Jewish opponents: "They suspect or accuse other groups around
them of anti-Semitism... Anyone who voices a negative opinion about Jews is accused of
being an open anti-Semite and others are called secret anti-Semites" (110).

In 1929, a certain I. Zilberman in Daily Soviet Jurisprudence (no. 4) writes that there were too
few court trials relating to anti-Semitism in Moscow Province. In the city of Moscow alone
for the year there were only 34 cases (that is, every 10 days there was a trial for anti-
Semitism somewhere in Moscow). The Journal of Narkomyust was read as an instruction
manual for bringing such cases.

Could the most evil anti-Semite have thought up a better way to identify Jews with Soviet
power in the opinion of the people?

It went so far that in 1930 the Supreme Court of RSFSR ruled that Article 59-7 "should not be
used by members of national minorities seeking redress in conflicts of a personal nature"

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(111). In other words the judicial juggernaut had already been wound up and was running at
full speed.

***

If we look at life of regular, not "commanding", Jewish folk, we see desolation and despair in
formerly vibrant and thriving shtetls. Jewish Tribune reproduced report by a special official
who inspected towns and shtetls in the south-west of Russia in 1923, indicating that as the
most active inhabitants moved into cities, the remaining population of elders and families
with many children lived to large extent by relying on humanitarian and financial aid from
America (112).

Indeed, by the end of the period of "War Communism" (1918-1920) when all trade, or any
buying and selling, were prohibited under threat of property confiscation and fines, the Jews
were helped by Jewish charities like Joint through the ail-Russian Public Committee for
"assistance to victims of pogroms and destitute Jews". Several other charities protected the
Jewish population later at different times, such as the SC (Society of Craftsmen, which after
the revolution moved abroad), EKOPO(the Jewish committee for assistance to victims of
war) and EKO (the Jewish colonizing society). In 1921-22, Soviet-based Jewish charities
functioned in Moscow and St. Petersburg. Despite intervention and obstacles from YevSeks
(Jewish communist organizations), "Joint provided Soviet Jews with extensive financial and
other assistance", whereas SC "was dedicated to establishment and development of Jewish
industry and agriculture in the south of Ukraine" during first half of 1920's (113).

The first Soviet census provides insight into Jewish life during the liberalized NEP period.
Forty percent of Jews were classified as "active" (not dependents). Of those, 28% were
public servants, 21% -craftsmen, 19% -industry workers (including apprentices), 12%-
merchants, 9%- peasants, 1%- military men, and 10% were classified as "others". Among
public servants, Jews were well represented in trade-related occupations. For instance, in
Moscow business organizations 16% of the clerks were Jews, in credit and trade
organizations - 13% (30% according to the Jewish Encyclopedia (114)), in public
organizations - 19%, in fiscal organizations -9%, in Sovdeps - 10%, with virtually no
presence in police force. The percentages were correspondingly higher in the former Pale of
Settlement areas, up to 62% in the state trade of Byelorussia, 44%- in Ukraine (77% in
category of "private state servants"). The flow of Jewish workers into industry was much
slower than government wished. There were almost no Jews among railroad men and
miners' they rather preferred the professions of tailor, tanner, typographer, woodworker
and food-related specialties and other fields of consumer industry. To recruit Jewish workers
into industry, special professional schools were created with predominantly foreign funding
from Jewish organizations abroad (115).

It was the time of NEP, which "improved economic conditions of Jewish population within a
new, Soviet framework" (116). In 1924 Moscow 75% of the perfume and pharmaceutical

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trade was in Jewish hands, as well as 55% of the manufactured goods trade, 49% of the
jewelry trade, 39% of the small ware trade, and 36% of the wood-depots. "Starting business
in a new place, a Jew usually run down prices in private sector to attract clientele" (117). The
first and most prominent NEPmen often were Jews. To large extent, anger against them
stemmed from the fact that they utilized the Soviet as well as the market systems: their
commerce was routinely facilitated by their links and pulls in the Soviet apparatus.
Sometimes such connections were exposed by authorities as in the case of famous "Paraffin
Affair" (1922). During 1920's, there were abundant opportunities to buy up belongings of
oppressed and persecuted "former" people, especially high quality or rare furniture. S.
Ettinger noted that Jews made a majority of NEPmen and new-riches (118), which was
supported by impressive list of individuals who "failed to pay state taxes and dues" in
Izvestia in 1929 (119).

However, at the end of NEP, authorities launched "a nti -capita list" assault against financiers,
merchants and manufacturers, many of whom were Jewish. As a result, many Jews turned
into "Soviet trade servants" and continued working in the same spheres of finance, credit
and commerce. A steamroller of merchandise and property confiscations, outright state
robbery and social ostracizing (outclassing people into disenfranchised "lishenets" category)
was advancing on private commerce. "Some Jewish merchants, attempting to avoid
discriminating and endlessly increasing taxation, declared themselves as having no
occupation during the census" (120). Nevertheless "virtually the entire Jewish male
population in towns and shtetls... passed through the torture chambers of GPU" during the
campaign of gold and jewelry extortion in the beginning of 1930's (121). Such things would
be regarded as an impossible nightmare in Czar's Russia. Many Jewish families, to avoid the
stigma of being "lishenets", moved into large cities. In the end, "only one-fifth of Soviet Jews
lived in the traditional Jewish settlements by 1930's" (122).

"Socioeconomic experiments by the Soviet authorities including all kinds of nationalization
and socialization had not only devastated the middle classes, but also hit badly the small
merchants and craftsmen" (123). "Due to general lack of merchandise and solvent
customers as well as low liquidity and exorbitant taxes, many shtetl merchants had no other
choice but to close down their shops" and while the "most active left for cities", the
remaining populace has nothing else to do but "aimlessly roam decrepit streets, loudly
complaining about their fate, people and God". It is apparent that Jewish masses have
completely lost their economic foundations" (124). It was really like that in many shtetls at
that time. To address the problem, even special resolution of Sovnarkom was issued in 1929.

G. Simon, a former emigrant, came to USSR in the end of 1920's as an American
businessman with a mission "to investigate shortages of Jewish craftsmen in tools". Later, in
Paris, he published a book with an emotional and ironic title Jews Rule Over Russia.
Describing the situation with Jewish manufacturing and trade, its oppression and destruction
by Soviets, he also shares his impressions. Quoting many conversations, the general mood of

215

populace is pretty gloomy. "Many bad things, many crimes happen in Russia these days but
it's better to suppress that blinding hatred"; "they often fear that the revolution will
inevitably end in the Russian manner, i.e. by mass-murder of Jews". A local Bolshevik-Jew
suggests that "it's only the revolution that stands between the Jews and those wishing to
aggrandize Russia by the rape of Jewish women and spilling the blood of Jewish children"
(125).

A well-known economist B. D. Brutskus, who in 1920 provided a damning analysis of the
socialist economy (he was expelled from the country in 1922 by Lenin), published an
extensive article "Jewish population under Communist power" inContemporary Notes in
1928, chronicling the NEP in the former Pale of Settlement areas of Ukraine and Byelorussia.

The relative importance of private enterprise was declining as even the smallest merchants
were deprived of their political rights (they became disenfranchised "lishenets" and couldn't
vote in Soviet elections), and, thus, their civil rights. (In contrast, handcraftsmen still enjoyed
a certain semblance of rights.) "The fight of Soviet authorities against private enterprise and
entrepreneurs is in large part a fight against Jewish populace." Because in those days "not
only almost the entire private city enterprise in Ukraine and Byelorussia was represented by
Jews, but the Jewish participation in the small capitalist upperclass in capital cities of
Moscow, St. Petersburg and Kharkov had also became very substantial" (126).

Brutskus distinguished three periods during the NEP: 1921-23, 1923-25 and 1925-27.
"Development of private enterprise was least impeded by communists during first two and
half years when Bolsheviks were still overwhelmed by their economic debacles". "The first
communist reaction followed between the end of 1923 and the spring of 1925." Wholesale
and shop trade in the former Pale of Settlement was destroyed, with only small flea market
trade still permitted." Crafts were "burdened by taxation. Artisans lost their last tools and
materials (the latter often belonged to their peasant customers) to confiscations." "The
concept of Jewish equality virtually turned into fiction as two-thirds of Jews lost their voting
rights."

Because YevSek (Jewish section of the communist party) "inherited specific hatred toward
petty Jewish bourgeoisie cultivated by earlier Jewish socialist parties and saw their own
purpose infighting it, its policy in the beginning of NEP was substantially different from the
general party line". During the second part of NEP, the "YevSek attempted to complete the
dismantling of Jewish bourgeoisie, which began with "War Communism". However,
information about bleak life of Jewish population in USSR was leaking out into Jewish press
abroad. "YevSeks attempted to blame that on the Czar's regime which allegedly obstructed
Jewish participation in productive labor, that is by communist definition, in physical labor.
And since Jews still prefer "unproductive labor", they inevitably suffer. Soviet authorities has
nothing to do with it".

216

But B ruts kus objected claiming that in reality it was opposite. "The class of Jewish craftsmen
nearly disappeared with the annihilation of petty Jewish manufacture... Indeed, professional
the Jewish classes grew and become diversified while excessive numbers of petty Jewish
middlemen slowly decreased under the Tsar because of the gradual development of ethnic
Russian enterprise and deepening business connections between the Pale of Settlement and
inner Russia. But now the Jewish population again was turned into a mass of petty
middlemen".

During the third period of NEP, from spring of 1925 to autumn of 1926, large tax remissions
were made for craftsmen and street vendors and village fairs were relieved of taxation while
activities of state financial inspectors supervising large businesses were brought "under the
law". The economy and well-being of the Jewish population started to recover rapidly. It was
a boom for Jewish craftsmen and merchants specializing in agriculture. Petty manufacturing
grew and "successfully competed for raw materials and resources with state manufacture in
the western provinces". At the same time, "a new decree granted political (and, therefore,
certain civil) rights to many Jews".

The second communist assault on private enterprise, which eventually resulted in the
dismantling of NEP, began at the end of 1926. "First, private grain trade was prohibited,
followed by bans on raw skins, oil seeds and tobacco trade... Private mills, creameries,
tanneries and tobacco houses were expropriated. Fixed prices on shop merchandise were
introduced in the summer of 1927. Most craftsmen couldn't work because of shortage of
raw materials" (128).

The state of affairs intheshtetls of western Russia alarmed international Jewry. For instance,
Pasmanik wrote in 1922 that Jews as people are doomed to disappear under Bolsheviks and
that communists reduced all Russian Jewry into a crowd of paupers (128). However, the
Western public (including Jews) did not want to hear all this. The Westsawthe USSR in good
light partly because of general left-leaning of European intelligentsia but mainly because the
world and American Jewry were now confident in bright future and security of Russian Jews
and skillful Soviet propaganda only deepened this impression.

Benevolent public opinion was extremely instrumental for Soviet leaders in securing
Western, and especially American, financial aid, which was indispensable for economical
recovery aftertheir brave "WarCommunism". As Lenin saidatthe Party Congress in 1921,
"as the revolution didn't spread to other countries, we should do anything possible to secure
assistance of big progressive capitalism and for that we are ready to pay hundreds of millions
and even billions from our immense wealth, our vast resources, because otherwise our
recovery would take decades" (129). And the business went smoothly as progressive
capitalism showed no scruples about acquiring Russian wealth. The first Soviet international
bank, Roskombank, was founded in 1922. It was headed by the already mentioned Olof
Aschberg (who was reliably delivering aid to Lenin during entire revolutionary period) and by
former Russian private bankers (Shlezinger, Kalashkin and Ternovsky). There was also Max

217

May of Morgan Guaranty Trust in the US who was of great assistance to Soviets. Now they
developed a scheme allowing Roskombank to directly purchase goods in US, despite the
futile protests from the Secretary of State Charles Hughes, who asserted that this kind of
relations meant a de-facto recognition of Soviet regime. A Roskombank Swedish adviser,
professor G. Kassel, said that it is reckless to leave Russia with all her resources alone (130).

Concessioners flocked into USSR where they were very welcome. Here we see Lenin's
favorite, Armand Hammer, who in 1921 decided "to help rebuild Ural industry" and
procured a concession on asbestos mines at Alapayevsk. Lenin mentioned in 1921 that
Hammer's father will provide "two million stones of bread on very favorable terms (5%) in
exchange for Ural jewelry to be sold in America" (131). And Hammer shamelessly exported
Russian art treasures in exchange for the development of pencil manufacturing. (Later, in the
times of Stalin and Khrushchev, Hammer frequented Moscow, continuing to export Russian
cultural treasures (e.g., church utensils, icons, paintings, china, etc. in huge volumes.)

However, in 1921-22 large sums were donated by American Jewry and distributed in Russia
by the American Relief Administration (ARA) for assistance to the victims of "bloody
pogroms, for the rescue of towns in the South of Russia and for the peasantry of Volga
Region". Many ARA associates were Jews (132).

* * *

Another novel idea from the 20's - not so much an idea originating among Jews - as one
dreamed up to appeal to them, was Jewish colonization of agricultural land. It is said their
history of dispersion had denied them possibilities in agriculture and forced them to engage
in money lending, commerce and trade. Now at last Jews could occupy the land and thereby
renounce the harmful ways of the past to labor productively under Soviet skies, and thus
putting to flight the unflattering myths which had grown up about them.

Soviet authorities turned to the idea of colonization partially to improve productivity, but
mostly for political reasons. This was sure to bring a swell of sympathy, but more important,
financial aid. Brutskus writes: "the Soviet government, needing credits, searched for support
among the foreign bourgeoisie and highly valued its relations with the foreign Jewish
bourgeoisie." However, towards 1924 the donations stopped pouring in and even "the
Jewish American Charity ('Joint Committee') was forced to halt its work in Europe. To again
collect large amounts of money (as they had through the American Relief Administration in
1921), they needed to create, as they say in the U.S., a 'boom'. Colonization became the
'boom' for Jewish charities. The grandiose project for resettling 100,000 Jewish families on
their own land was, apparently, mostly a public relations ploy (133). The committee for the
"State Land Trust for Jewish Laborers" (KomZET) was founded In 1924, followed by the "all-
Soviet Volunteer Land Society of Jewish Laborers (OZET). (I remember as school children we
were made to join and pay membership dues - by bringing money from home, to ODD

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(Society of Friends of the Children) and OZET. In many countries sisterorganizations to OZET
sprung up.

It was immediately clearthat "the assistance of the Soviet government in the passage of
poor Jews to the land" was "a matter of international significance... Through this the foreign
proletariat could judge the "power and solidity of the Soviet government." This development
had the active participation and financial support of the powerful America Joint. The Jewish
Chronicle of London, Oct 16,1925: "The Crimea has been offered as replacement for
Palestine. Why send Jews to Palestine which is so unproductive... and which wil I mean so
much sacrifice and hard work... when the rich land of Ukraine and fruited fields of the
Crimea are smiling upon suffering Jews. Moscow will be the benefactor and defender of
Russian Jewry and will be able to seek moral support from Jews around the globe... As well,
the plan will cost nothing, as American Jews are covering all expenses" (134)." [Translator's
note: find this quote in English]

It didn't take the Russian emigre press long to recognize the Soviet maneuver. P. Struve in
the Parisian journal Renaissancewrote: "this entire undertaking serves to bind Jewry - both
Russian and international - to communist power and definitively mark Jews with the brand
of communism" (135). In a lead editorial from the Berlin Rul: "It's true... the world identifies
the Bolsheviks with the Jews. There is a need to further connect them with shared
responsibility for the fate of hundreds of thousands of poor. Then you can trick wealthy
American Jews with a threat: the fall of Soviet power followed by a mass pogrom which
sweeps away the Jewish societies they founded. Therefore they will support Soviet power at
all costs" (136).

In a fateful irony, the Bolshevik bluff met American enterprise and the Americans fell for it,
not knowing what was going on in the USSR (137).

Actually, the world Jewish community was excited by hope in the rehabilitation of Jewish
agriculture. In September, 1925 at the all-German session... the Jewish bourgeoisie under
the leadership of the Director of the German National Bank, Hialmar Schacht decided to
support the project. Leon Blum founded the "Jewish Construction Fund" in France which
sent tractors to the settlers. The "Society for Aid for Jewish Land Colonization" was founded
in New York. In countries around the globe, all the way to South Africa, money was collected
for the colonization plan from Social Democrats, anarchists, and, so they say, ordinary
workers.

The editors of the American magazine Morning Journal, posed the question - as did many
others - "Is it ethical for Russian Jews to colonize land that was expropriated?" The Jewish
Chronicle recalled that most of the former land owners were in prison, shot or exiled. They
were answered by the leading American jurist Louis Marshall and chairman of the World
Joint Committee who claimed the beneficent right of revolutionary expropriation (138).
Indeed, during the years 1919-1923 "more than 23,000 Jews had settled in former estates

219

near the towns and villages in the former Pale of Settlement". By spring 1923, no more of
this land remained available and the first small groups of Jews started to form for
resettlement to the free steppe land in Southern Ukraine (139). This movement picked up
speed after 1925.

The international Jewish Agro-Joint was formed by Marshall with the banker Paul Warburg
as the director. Here our chroniclers of the history of communism decline to issue a
denunciation of class enemies, and instead, approve of their efforts.

The Agro-Joint concluded an agreement with KomZET about the contribution of tractors,
farm machinery, seed, the digging of artesian wells and professional training for Jewish
youth. EKO assisted as well. At a 1926 session of OZET Kalinin spoke out forcefully against
any plans for Jewish assimilation and, instead, proposed a wide-ranging program for Jewish
autonomy known in the West as the "Kalinin Declaration."

The early plans called for resettlement to the south of Ukraine and northern Crimea of
approximately 100,000 families or 20% of the entire Jewish population of the USSR. The
plans contemplated separate Jewish national regions as well. ("Many remained jobless and
nevertheless declined the opportunity to work" and "only half of all Jews who agreed to
resettle actually took up residence in the villages they were supposed to resettle in" (140).)

However, American Zionists objected to the OZET plan and saw in the "propaganda for the
project of widespread Jewish agricultural colonization in the Soviet Union a challenge to
Zionism and its idea for the settlement of Eretz Israel." OZET falsely claimed its plans did not
contradict at all the idea of colonization of Palestine (141).

Great hope was placed on Crimea. There were 455,000 hectares given over to Jewish
colonization in Ukraine and Byelorussia; 697,000 hectares set aside in Crimea for that
purpose. According to the 10-Year Plan for the settlement of Jews in Crimea, the Jewish
proportion of the population was to grow from 8% in 1929 to 25% in 1939. (It was assumed
that the Jews would substantially outnumber the Tatars by that time.) "There shall be no
obstacles to the creation in the Crimean ASSR a Northern Crimean Autonomous Jewish
Republic oroblast" (142).

The settlement of the Jews in the Crimea provoked the hostility of the Tatars ("Are they
giving Crimea to the Jews?") and dissatisfaction of local landless peasants. Larin writes "evil
and false rumors are circulating throughout the country about removal of land from non-
Jews, the expulsion of non-Jews and the particularly strong support the authorities have
givento the Jewish settlers". It went sofarthat the chairman of the CIKofthe Crimean ASSR,
Veli Ibraimov published an interview in the Simferopol paper Red Crimea (Sept 26, 1926)
which Larin does not quote from, but which he claims was a manifestation of "evil bourgeois
chauvinism" and a call for a pogrom.

220

Ibraimov also promulgated a resolution and projects, which were "not yet ready for
publication" (also not quoted by Larin). For this, Larin denounced Ibraimov to the Central
Control Commission of CKofVKPb, recounting the incident with pride in his book. Asa result
Ibraimov was "removed and then shot", after which the Jewish colonization of Crimea
gained strength.

As was typical for the communist regime, the closed trial of Ibraimov resulted in a political
conviction for "connections with a Kulak bandit gang," officially, for "banditry" (143). A
certain Mustafa, the assistant to the chair of the CIK, was also shot with Ibraimov as a bandit
(144).

Rumors of the effective assistance given to the Jewish settlers did not die down. The
authorities tried to counter them. A government newspaper in 1927 wrote "the generous
assistance to Jewish settlers" is coming from "Jewish community organizations" (without
mentioning they were Western organizations), and not from the government as is rumored.
To refute the rumors, Shlikhter (that young brawler from Kiev's Duma in October, 1905),
now Narkom of Agriculture of Ukraine, toured over the South of Ukraine. Rumors that the
Jews were not working the land given to them but were renting it out or hiring farm laborers,
were met with: "we haven't observed this behavior, but the Jewish settlers must be
forbidden to rent out their land" and "the unhealthy atmosphere surrounding the Jewish
resettlement must be countered with the widest possible education campaign" (145).

The article allows one to judge about the scale of events. It states that 630 Jewish
households moved into Kherson Province between the end of 1925 and July of 1927 (146). In
1927, there were 48 Jewish agricultural settlements in Ukraine with a total population of
35,000. In Crimea, 4463 Jews lived in Jewish agricultural settlements in 1926 (147). Other
sources implausibly claimed that "by 1928, 220,000 Jews lived in Jewish agricultural colonies"
(148). Similarly, Larin mentioned 200,000 by the beginning of 1929. Where does this order of
magnitude discrepancy come from? Larin here contradicts himself, saying that in 1929 the
share of Jews in agriculture was negligible, less than 0.2% (and almost 20% among
merchants and 2% in population in general) (149).

Mayakovsky saw it differently:

"A hard toiling Jew

Tills the rocky land"

However, the program of Jewish land colonization, for all practical purposes, was a failure.
For many of the settlers there was little motivation to stay. It didn't help that the
resettlement and the building project had come from on high and the money from western
organizations. A lot of government assistance for Jewish settlers didn't help. It is little known
that tractors from neighboring collective farms were ordered to till Jewish land (150).
Despite the flow of 2-3 thousand resettling Jewish families, by the end of five year work

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"Jewish settlements in Crimea" listed only around 5 thousand families" instead of pre-
planned 10 to 15 thousand. The reason was that settlers frequently returned to their place
of origin or moved to the cities of Crimea or other parts of the country (151). This mass
departure of Jews from agriculture in the 1920'sand 30's resembles similar Jewish
withdrawal from agricultural colonies in the 19th century, albeit now there were many new
occupations available in industry (and in administration, a prohibited field for Jews in Tsarist
Russia) (152).

Eventually, collectivization arrived. Suddenly in 1930 Semyon Dimanstein, for many years the
head of the "Jewish Section of CK of VKPb," a staunch communist who bravely put up with
all Soviet programs in the 20's, came out in the press against universal collectivization in the
national regions. He was attempting to protect the Jewish colony from collectivization which
he had been "warned about" (153). However, collectivization came, not sparing the "fresh
shoots of Jewish land stewardship" (154). At almost the same time, the Jewish and non-
Jewish Kolkhozes were combined under the banner of "internationalism" (155) and the
program of Jewish settlement in Ukraine and Crimea was finally halted.

The principal Soviet project of Jewish colonization was at Birobidzhan, a territory "nearly the
size of Switzerland" between the 2 branches of the Amur river near the Chinese border. It
has been described variously. In 1956 Khrushchev bragged in conversations with Canadian
communists that the soil was rich, the climate was southern, there was "much sun and water"
and "rivers filled with fish" and "vast forests." The Socialist Vestnik described it as covered
with "wild taiga... swampland made up a significant portion" of the territory (156). According
the Encyclopedia Britannica: "a plain with swamps in places," but a "fertile land along the
Amur" (157).

The project came about in 1927 from the KomZET (a committee of the CIK) and was
intended to: "turn a significant part of the Jewish population into a settled agricultural
people in one location" (Kalinin). Also the Jewish Autonomous Republic was to serve as a
counterweight to Zionism, creating a national homeland with at least half a million
population (158). (One possible motive behind the plan which cannot be excluded: to wedge
a loyal Soviet population into the hostile Cossack frontier.)

OZET sent a scientific expedition to Birobidzhan in 1927 and, before large settlements of
Jews began arriving, in 1928 started preparations and building for the settlement using
laborers from the local populace and wandering work crews of Chinese and Koreans.

Older residents of the area -Trans-Baikal Cossacks exiled there between the 1860's and the
1880's and already tested by the hardships of the frontier woods - remember being
concerned about the Jewish settlement. The Cossacks needed vast tracts of land for their
farming methods and feared they would be crowded out of lands they used for hunting and
hay harvesting. The KomZET commission report was "a preliminary plan for the possible
gradual resettlement of 35,000 families". But reality was different. The CIK of VKPb in 1928

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assigned Birobidzhan for Jewish colonization and preparation of first settler trains began
immediately. "For the first time ever, city dwellers (from Ukraine and Byelorussia) without
any preparation for agricultural labor were sent to farm the land." (They were lured by the
prospect of having the status of "lishenets" removed.) (159).

The Komsomol published the "Monthly OZET" and Pioneer delegations traveled around the
country collecting for the Birobidzhan resettlement.

The hastily dispatched Jewish families were horrified by the conditions they met upon arrival.
They moved into barracks at the Tikhonkaya railroad station, in the future town of
Birobidzhan. "Among the inhabitants... were some who never left the barracks for the land,
living off the loans and credits they managed to obtain for making the move. Others less
nimble, lived in abject poverty" (160).

"During the first year of work at Birobidzhan only 25 huts were built, only 125 hectares were
plowed and none were planted. Many did not remain in Birobidzhan; 1,000 workers arrived
in the Spring of 1928 and by July, 25% of all those who arrived in 1928 had left. "By February
1929 more than half of the population had abandoned Birobidzhan" (161). From 1928 to
1933 more than 18,000 arrived, yet the Jewish population grew only by 6,000. By some
calculations "only 14% of those Jews who resettled remained in 1929" (169). They returned
either to their homes or moved to Khabarovsk and Vladivostok.

Larin, who devotes no small number of reasoned and impassioned pages to the building of
Jewish agriculture sniffs that "an unhealthy fuss... has been raised around Birobidzhan... a
Utopian settlement of a million Jews... Resettlement was practically presented as a national
obligation of Soviet Jews, Zionism turned inside out... a kind of back-to-the-province
movement". While international Jewish organizations provided no finances for Birobidzhan,
from the beginning "considering it too expensive and riskyfor them" (163). More likely the
western Jewish organizations, Agro-Joint, ORTand EKO could not support the distant project
beyond the Urals (164). It wasn't a "Jewish plan," but a scheme of Soviet authorities eager to
tear down and build life anew in the country.

***

From the October revolution to the end of the 20's the lives of ordinary Jews were affected
by the actions of Yevseks - members of the YevSek (The Jewish section of the CK of VKPb.)
Besides the Jewish Commissariat, an active Jewish organization grew up in the VKPb. As well,
from 1918, local organizations were formed in the guberniyas. They created an environment
fanatically inspired with the idea and ideas of communism, even more so than was Soviet
authority itself and at times these organizations even opposed Soviet projects. For example,
"atthe insistence of the YevSek, the Jewish Commissariat decreed Hebrew to be a language
of 'reaction and counter-revolution' in early 1919, requiring Jewish schools to teach in
Yiddish" (165). The Central Bureau of the YevSek was part of the CK of VKPb and local

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YevSeks operated in the former Pale of Settlement. "The purpose of the YevSek was
communist education and Sovietization of the Jewish population in their native language of
Yiddish."

From 1924 to 1928 responsibility for "all Jewish education and culture" was under the
Jewish Bureaus of the republic-level administrative bodies, but these were abolished for
"excesses in forced Yiddishization" and more power accrued to the YevSek (166).

The activities of the YevSek in the 20's were contradictory. "On one hand they carried out
active agitprop work in communist education in Yiddish and mercilessly battled against
Judaism, traditional Jewish education, Jewish social structures, independent Jewish
organizations, political parties and movements, Zionism and Hebrew. On the other hand it
opposed assimilation with its support of the Yiddish language and a Yiddish culture and
organizations of Jewish education, Jewish scientific research and activity to improve the
economic status of Soviet Jews. In this "the YevSek often held a more radical position than
even the central party bodies" (167).

The anti-Zionist YevSek was made up "to a large degree" of "former Bundists and socialist-
territoria lists" (168) who were thought of as traitors or "neophyte communists" in VKPb. The
purpose of the YevSek was to develop communist influence on Russian Jewry and to create a
"Jewish Soviet nation" isolated from world Jewry. But at the same time its actions
paradoxically turned it from a technical apparatus urging the Jewish population to build
socialism into a focal point for Jewish life in the USSR. A split arose in the YevSek between
supporters of "forced assimilation" and those who thought its work was a "necessary means
of preservation of the Jewish people" (169).

The Book of Russian Jewry observes with sympathy that the activity of the YevSek "still
carried a clearand expresslyJewish stamp under the banner of the Proletariat." For instance
in 1926 using the slogan "to the countryside!," [meant to rouse interest in working in and
propagandizing rural areas] the YevSek came up with "to the Shtetl!"

"...This activity resonated widely in Jewish circles in Poland and in the U.S." The author
further calls it "a many-faceted Jewish nationalism in communist form" (170). But in 1926
the CP halted the activity of the YevSek and turned it into the Jewish Bureau. In 1930 the
Jewish Bureau was closed along with all national sections of VKPb (171). After that the
activity of the YevSeks continued under the banner of communism. "Russian Jewry lost all
forms of self-expression, including communistic forms" (172).

The end of the YevSek symbolized the final dissolution of the Bund movement "to allow a
separate nationalist existence, even if it went against strict social-democratic theory" (171).
However, after the YevSek was abolished, many of the former Yevseksand Jewish socialists
did not come to their senses and put the "building of socialism" higherthan the good of their
own people or any other good, staying to serve the party-government apparatus. And that
overflowing service was evident more than anything.

224

Whether statistically or using a wealth of singularexamples, it is obvious that Jews pervaded
the Soviet power structure in those years. And all this happened in the state that persecuted
freedom of speech, freedom of commerce and religion, not to mention its denigration of
human worth.

***

Bikerman and Pasmanik paint a very gloomy picture of the state of Jewish culture in the
USSR in 1923: "all is torn up and trampled underfoot in the field of Jewish culture" (174). "All
foundations of a nationalist Jewish culture are shaken and all that is sacred is stomped into
the mud" (175). S. Dubnov saw something similar in 1922 and wrote about "rueful wreckage"
and a picture "of ruin and the progress of dark savages, destroying the last remnants of a
bygone culture" (176).

However, Jewish historiography did not suffer destruction in the first 10 years after the
revolution, as is attested to by the range of allowed publications. Government archives,
including those from the department of police, opened after the revolution have given
Jewish scholars a view on Jewish participation in the revolutionary movement, pogroms, and
"blood libel" trials. The Jewish Historical-Ethnographical Society was founded in 1920 and
published the 2-volume Material on theHistory of a nti -Jewish Pogroms in Russia. The Society
later came under attack from the YevSek and it was abolished in 1929. The journals, The
Jewish News and The Jewish Chronicle were shut down in the mid-twenties. S. Dubnov's
Jewish Antiquity remained in publication (even after he left the USSR in 1922) but was closed
in 1930. The Jewish Ethnographical Museum functioned from 1916, but was closed in 1930
(177).

In the 1920's, Jewish culture had two divergent fates — one in Hebrew and one in Yiddish.
Hebrew was strongly repressed and forbidden as authorities saw it as a carrier of religion
and Zionism. Before the consolidation of Soviet power in the years 1917-1919 "there were
more than 180 books, brochures, and journals in Hebrew" (mostly in Odessa, but also in Kiev
and Moscow). The feeling that the fate of Hebrew was connected with the fate of the
victorious communist revolution held in the early 20's "among young people attempting to
create a 'revolutionary literary tribune, under whose banner they hoped to unite the
creative youthful strength of world Jewry'" (178). However at the insistence of the YevSek,
Hebrew was declared a "reactionary language" and already in 1919 the People's
Commissariat of Education had "forbidden the teaching of Hebrew in all educational
institutions. The removal of all Hebrew books from libraries had begun" (179).

Yiddish culture fared much better. Yiddish was the language of the Jewish masses. According
to the 1926 census, 73% of Jews listed Yiddish as their mother tongue (181) (another source
cites a figure of 66% (181)) - that is the Jewish population could preserve its culture in
Yiddish. Soviet authorities used this. If, in the early years of Soviet power and Bolshevism the
opinion prevailed that Jews should discard their language and nationality, later the Jewish

225

Commissariat at the Narkomat of Nationalities, the YevSek, and the Jewish sections of the
republican narkomats of education began to build Soviet culture in Yiddish. In the 20's
Yiddish was declared one of the official languages of Byelorussia; In Odessa of the 20's and
even the 30'sitwasa language of many government institutions, with "Jewish hours" on the
radio and court proceedings in Yiddish (182).

"A rapid growth in Yiddish schools began in 1923 throughout the Soviet Union." Beginning in
1923 and continuing through 1930 a program of systematic "Yiddishization" was carried out,
even forced, upon Jewish schools in the former Pale of Settlement. Many schools were
switched to Yiddish without considering the wishes of parents. In 1923 there were 495
Yiddish schools with 70,000 Jewish children, by 1928 there were 900 schools and in 1930
they had 160,000 children. (This can be partially explained by the fact that Ukrainians and
Byelorussians at this time received full cultural autonomy and saw Jewish children as
potential agents of Russification; Jewish parents didn't want their children in Ukrainian or
Byelorussian schools and there were no more Russian schools — they had no choice but to
go to Yiddish schools. They did not study Jewish history in these schools; instead there was
"class warand the Jews" (183). (Just as in the Russian schools there was no study of Russian
history, or of any history, only "social sciences".) Throughout the 20's "even those few
elements of a specifically Jewish education were gradually driven out of Soviet Jewish
schools." By the early 30' s the autonomously functioning system of Soviet Jewish schools
had been officially done away with (184).

From 1918 there were independent Jewish schools of higher education — ENU (Jewish
People's University) until 1922 in Moscow; PENU in Petrograd which became Petrograd IVEZ
(Institute of Higher Jewish Learning, one of whose founders and later Rector was Semyon
Lozinsky) boasting "a number of distinguished scholars among faculty and large number of
Jewish graduates". Supported by Joint, IVEZ functioned until 1925. Jewish divisions were
established at educational science departments at Byelorussian University (1922) and at
Second Moscow State University (1926). Central Jewish CP School teaching in Yiddish was
established in 1921. Jewish educational system included special educational science
technical colleges and more than 40 industrial and agricultural training schools (185).

Jewish culture continued to exist and even received no small encouragement — but on the
terms of Soviet authorities. The depths of Jewish history were closed. This took place on a
background of the destruction of Russian historical and philosophical sciences complete with
arrests of scholars.

Jewish culture of the 20's could more accurately be called a Soviet "proletarian" culture in
Yiddish. And for that kind of Jewish culture the government was ready to provide
newspapers and theatre. Forty years later the Book of Russian Jewry gives a less than
gloomy assessment of the cultural situation of Jews in the USSR in the early Soviet years. In
Moscow the worldwide Jewish Telegraphic agency (ETA) continued to exist into the 40's as
an independent unit — the only such agency in the Soviet nation that did not come under

226

TASS, sending communications abroad (of course, subject to Soviet censorship). Newspapers
were published in Yiddish, the main one being the house organ of the YevSek, The Moscow
Der Amos from 1920 to 1938. According to Dimanstein there were 34 Yiddish publishers in
1928.

Yiddish literature was encouraged, but, naturally, with a purpose: to turn Jews away from an
historical Jewish past; to show "before October" as a gloomy prologue to the epoch of
happiness and a new dawn; to smear anything religious and find in the Soviet Jew the "new
man." Even with all this, it was so attractive to some prominent Jewish writers who had left
the country that they started to return to the USSR: poets David Gofstein ("always suspected
of harboring nationalist sentiment") and LeibKvitko ("easily accommodated to Soviet
environment and become a prolific poet") returned in 1925; Perez Markish ("easily
understands the needs of the party") — in 1926; Moses Kulbak and Der Nistor (the real
name of the latter was Pinkhos Kaganovich, he later wrote novel Mashber Family
characterized as the most "un-Soviet and liberal work of Jewish prose in Soviet Union") —
returned in 1928. David Bergelson returned in 1929, he "paid tribute to those in power: 'the
revolution has a right to cruelty' (186). (Which he, Markish and Kvitko were to experience
themselves in 1952.)

The "bourgeois" Hebrew culture was suppressed. A group of writers headed by H.N. Byalik
left for Palestine in 1921. Another group "of Hebrew writers existed until the mid-30's,
occasionally publishing in foreign journals. Some of these authors were arrested and
disappeared without a trace while others managed to escape the Soviet Union" (187).

Regarding Jewish culture expressed in Russian language, Yevseks interpreted it as the "result
of government-directed efforts to assimilate Jews in Tsarist Russia." Among those writing in
Yiddish, a split between "proletarian" writers and "companions" developed in mid-20's, like
in Soviet literature at large. Majority of mainstream authors then switched to Russian
language (188).

The Jewish Chamber Theater in Yiddish in Moscow flowered since 1921 at a high artistic level
with government aid (in 1925 it was transformed into the State Jewish Theater, GosET). It
traveled through Europe and became an unexpected representative of Soviet power in the
eyes of world Jewry. It made fun of pre-revolutionary ways and religious life of the shtetl.
Mikhoels excelled as an actor and in 1928 became the director (189).

The history of the Hebrews theater "Gabima," which began before the revolution was much
more complicated. Originally supported by Lunacharsky, Gorky and Stanislavsky it was
persecuted as a "Zionist nest" by the YevSek and it took a decision by Lenin to allow it to
exist. "Gabima" became a government theatre. It remained the only outpost of Hebrew in
the USSR, though it was clear it had no future (190). (The theatre critic A. Kugel said it had
departed from Jewish daily life and lost its Jewish spirit (191).) In 1926 the troupe went on a
European tour and did not return, disappearing from history soon after (192).

227

By contrast, the government Yiddish theatre "was a real boon for Jewish theater arts in the
USSR." In the early 30's there were 19 professional Yiddish theater groups... with a training
school atGosETin Moscow, and Jewish dramatic arts studios in Kiev, Minsk and Moscow
(193).

Here it is worth remembering the posthumous treatment of the ill-fated "Jewish Gogol"
Semen Ushkevitch. His bookEpisodes, published in 1926 "satirizes revolution-era Jewish
bourgeois". He died in 1927 and in 1928 the Soviet censor banned his play Simka, The Rabbit
Hearted based on his earlier book. As an anti- bourgeois work it should have been fine, but
"taking place in a Jewish setting and making fun of the stupidity, cowardice and greed of its
subjects, it was banned because of fears that it would cause Judeophobic feelings" (194).

***

In the meantime what was the condition of Zionist organizations in the USSR? They were
fundamentally incompatible with communist authority and were accused of "international
imperialism" and collaboration with the Entente. Because of their international standing the
Soviets had to deal carefully with them. In 1920 the YevSek declared a "civil war on the
Jewish street" against the Zionist organizations. Repression of Zionism deepened with the
ban on Hebrew. However "anti-Zionist pressure did not exist everywhere and was not
sufficiently severe" — that is "long-term imprisonment and exile were relatively rare." In
spring 1920 right-wing Zionists were frightened with arrests, but on May 1 were amnestied.

The dual policy of the Kremlin was apparent in its discussions with representatives of the
World Zionist Organization. Chicherin did not dismiss out of hand it's the latter" s solicitations
as the Soviets were "not yet ready to denounce Zionism once and for all" as had the YevSek.
The more so since "from the beginning of NEP, lessening government pressure gave Zionist
groups a breathing space" (195). Interestingly, Dzerzhinsky wrote in 1923 that "the program
of the Zionists is not dangerous to us, on the contrary I consider it useful" and again in 1924
"principally, we can be friends with Zionists" (196). The Central Zionist Bureau existed in
Moscow from 1920 to 1924. In March of 1924 its members were arrested and only after
much pleading from within the country and from overseas was exile to Central Asia replaced
with exile abroad (197). In 1923 only two officially permitted Zionist organizations remained:
Poale-Zion and the "legal" portion of the youth organization Gekhaluz, whose purpose was
agricultural colonization of Palestine. They saw experience with collective farms in the USSR
as preparation for this. They published a journal from 1924 to 1926 (198). Even the left-wing
of the Zionist socialist party Zirei-Zion ('Youth of Zion') adopted a sharper tone vis a vis the
Bolsheviks, and when the arrests in 1924, though short in duration, became more
widespread they went underground. This underground movement was finally dispersed only
in the late 20's.

"Jewish blood will not oil the wheels of revolution," an organizational slogan of the
movement, conveys the sense of the underground Zirei-Zion with its significant youth

228

organizations in Kiev and Odessa. Regarding the government, "they formally recognized
Soviet authority, but at the same time declared opposition to the dictatorship of the
communist party." Much of its work was directed against the YevSek. "In particular, they
agitated against the Crimean resettlement plan, seeing it as disturbing their 'national
isolation'." From 1926 the party weakened and then disappeared (199).

There was a wave of arrests of Zionists from September to October of 1924. Some of those
arrested were tried in secret and given sentences of 3 to 10 years in the camps. But in 1925
Zionist delegates were assured by the CIKofVKPb (Smidovitch) and the Sovnarkom (Rykov)
and the GPU that they had nothing against Zionists as long as they "did not arouse the
Jewish population againstSoviet power" (200).

D. Pasmanik suggested in 1924 that "Zionists, Orthodox and nationalist Jews should be in the
front ranks of those fighting alongside Soviet power and the Bolshevik worldview" (201). But
there was no united front and no front rank.

In the second half of the 20's, persecution of the Zionists was renewed and the exchange of
prison sentences for exile abroad was sharply curtailed. "In 1928 authorities dissolved, the
until then quasi-legal Poale-Zion and liquated the legal Gekhaluz, closing its farms... Almost
all underground Zionist organizations were destroyed at that time." Opportunities to leave
declined sharply after 1926. Some of the Zionists remained in prison or were exiled (202).

The mass attraction of young urban Jews to communist and Soviet culture and programs was
matched with a no less stubborn resistance from religious Jewry and older Jews from the
former Pale. The party used the rock of the YevSek to crush and suppress this resistance.

"One only has to be in a Jewish city such as Minsk or Vitebsk to see how all that was once
worthy in Judaism, respected and worthy of respect has been turned upside down, crushed
with poverty, insult, and hopelessness and how those pushed into higher places are the
dissolute, frivolous, arrogant and brazen" (203). Bolshevik power "become the carrier of
terrible ruin, material and moral... in our Jewish world" (204). "The mass of Jewish Bolsheviks
on one hand and of Jewish NEPmen on the other indicate the depth of the cultural collapse
of Jewry. And if radical healing from Bolshevism among the Russian people is to come from a
revival of religious, moral and nationalist life then the Jewish idea must work for that also in
their lives" (205).

And work they did, but indicators vary as to degree of intensity and success. A near
contemporary considered "Jewish society turned out either to have no rudder and no sail or
was confused and in this confusion spiritually turned awayfrom its sources" in contrast to
Russian society where there was still some resistance, albeit "clumsy and unsuccessful" (206).

From the end of the 20'sto the beginning of the 30's the Jews abandoned their traditional
way of life on a mass scale" (207)."ln the past 20 years Russian Jewry has gone further and
further awayfrom its historical past... killing the Jewish spirit and Jewish tradition" (208).

229

And a few years later on the very eve of WWII "with the ascension in Russia of the Bolshevik
dictatorship, the fight between fathers and children in the Jewish street has taken a
particularly bitter form" (209).

Taking stock a half-century later, M. Agursky reminisces in Israel, that the misfortunes that
befell Jews after the revolution to a large degree were brought on by the renunciation by
Jewish youth of its religion and national culture, "the singular, exclusive influence of
communist ideology..." "The mass penetration by Jews in all areas of Russian life" and of the
Soviet leadership in the first 20 years after the revolution turned not to be constructive for
Jews, but harmful (210).

Finally, an author in the 1990's writes: "Jews were the elite of the revolution and on the
winning side. That's a peculiarfact of the Russian internationalist socialist revolution. In the
course of modernizing, Jewry was politically Bolshevized and socially Sovietized: The Jewish
community as an ethnic, religious and national structure disappeared without a trace" (211).
Jewish youth coming to Bolshevism were intoxicated by its new role and influence. For this,
others too would have gladly given up their nationality. But this turning from the old ways to
internationalism and atheism was not the same as assimilation into the surrounding majority,
a centuries-old Jewish fear. This was leaving the old, along with all other youth, to come
together and form a new Soviet people. "Only a small stream was truly assimilationalist in
the old sense," like those people who converted to Orthodox Christianity and wished their
own dissolution in the Russian culture. We find one such example in attorney Y. Gurevich,
legal defender of metropolitan Venamin during his fatal trial in 1922 (212).

The Jewish Encyclopedia writes of Jewish workers inthe "party and government apparatus
of economic, scientific and even military organizations and institutions, that most did not
hide their Jewish origins, but they and their families quickly absorbed Russian culture and
language and being Jewish lost its cultural content" (213).

Yes, the culture which sustained them suffered, "Soviet Man" was created, but the decades
which followed showed that a remnant of Jewish self-awareness was preserved and
remained. Even inthe flood of the internationalism of the 20's, mixed marriages (between
Jews and Russians or Jews and any non-Jew), as measured from 1924-1926, were only 6.3%
of the total marriages for Jews in the USSR, including 16.8% in RSFSR, but only 2.8% in
Byelorussia and 4.5% in Ukraine (214) (according to another source, on average in USSR,
8.5%; in RSFSR, 21%; in Byelorussia, 3.2%; and in Ukraine, 5% (215)). Assimilation had only
begun.

* * *

And what was the status of the Jewish religion in the new conditions? Bolshevik power was
hostile to all religions. During the years of the hardest blows against the Orthodox Church,
Jewish religious practice was treated with restraint. "In March, 1922 Dar Amos noted that
the department of agitprop of the Central Committee would not offend religious feelings... In

230

the 20's this tolerance did not extend to Russian Orthodoxy, which the authorities
considered one of the main enemies of the Soviet order" (216). Nevertheless, the
confiscation of church valuables extended to synagogues as well. E. Yarolslavsky wrote in
Izvestia an article titled "What Can be Taken from a Synagogue": Often Rabbis will say there
is nothing of value in a synagogue. Usually that is the case... The walls are usually bare. But
menorahs are often made of silver. These must be confiscated." Three weeks before that 16
silverobjects were taken from Jewish preaching house on Spasso-Glinischevsky avenue and
in the neighboring choral synagogue "57 silverobjects and 2 of gold." Yaroslavsky further
proposes a progressive tax on those who buy costly seats in the synagogue (217).
(Apparently, this proposal went nowhere.)

However "functionaries from the YevSek demanded of authorities that the same policy
applied towards Christianity be carried out towards Judaism" (218). In the Jewish New Year,
1921 the YevSek orchestrated a "public trial of the Jewish religion" in Kiev. The Book of
Russian Jewry describes this and other show trials in 1921-1922: there was a court
proceeding against a Cheder (a traditional elementary school with instruction in Hebrew) in
Vitebsk, against a Yeshiva (a Jewish school for study of the traditional, texts, the Talmud, the
Torah, and the Rabbinical literature) in Rostov and even against Day of Atonement in Odessa.
They were intentionally conducted in Yiddish, as the YeSsek explained, so that Jewish
Bolsheviks would "judge" Judaism.

Religious schools were closed by administrative order and in December 1920 the Jewish
section of the Narkomat of Education issued a encyclical about the liquidation of Cheders
and Yeshivas. "Nevetheless, large numbers of Cheders and Yeshivas continued teaching
semi-legally or completely underground for a long time afterthat" (219). "In spite of the ban
on religious education, as a whole the 20's were rather a liberal period for Jewish religious
life in the USSR" (220).

"[A]t the request of Jewish laborers," of course, there were several attempts to close
synagogues, but this met with "bitter opposition from believers." Still "during the 20's the
central synagogues were closed in Vitebsk, Minsk, Gomel, Kharkov, Bobruisk" (221). The
central Moscow synagogue on Maroseika managed stay open thanks to the efforts of Rabbi
Maze in the face of Dzerzhinsky and Kalinin (222). In 1926, the "choral synagogue in Kiev was
closed" and children's Yiddish theatre opened in its place (223). But "the majority of
synagogues continued to function. In 1927, 1034 synagogues and prayer halls were
functioning in Ukraine and the number of synagogues towards the end of the 20s' exceeded
the number in 1917" (224).

Authorities attempted to institute "Living Synagogues" based on the model of the "Living
Church" imposed upon the Russian Orthodox Church. A "portrait of Lenin was to be hung in
a prominent place" of such a synagogue, the authorities brought in "red Rabbis" and
"communized Rabbis." However they "failed to bring about a split among the believers"

231

(225) and the vast majority of religious Jews was decisively against the 'Living Synagogue',
bringing the plan of Soviet authorities to naught (226).

At the end of 1930 a group of rabbis from Minsk was arrested. They were freed after two
weeks and made to sign a document prepared by the GPU agreeing that: (1) the Jewish
religion was not persecuted in the USSR and, (2) during the entire Soviet era not one rabbi
had been shot (227).

Authorities tried to declare the day of rest to be Sunday or Monday in Jewish areas. School
studies were held on the Sabbath by order of the YevSek. In 1929 authorities tried the five-
day work week and the six-day work week with the day of rest upon the 5th or 6th day,
respectively. Christians lost Sunday and Jews lost the Sabbath. Members of the YevSek
rampaged in front of synagogues on holidays and "in Odessa broke into the Brads ky
Synagogue and demonstratively ate bread in front of those fasting and praying." They
instituted "community service" days during sacred holidays like Yom Kippur. "during holidays,
especially when the synagogue was closed, they requisitioned Talles, Torah scrolls, prayer
shawls and religious books... import of matzoh from abroad was sometimes allowed and
sometimes forbidden (228)... in 1929 they started taxing matzoh preparation (229). Larin
notes the "amazing permission" granted to bring matzoh from Konigsbergto Moscow for
Passover in 1929 (230).

In the 20's private presses still published Jewish religious literature. "In Leningrad, Hasids
managed to print prayer books in several runs, a few thousands copies each" while
Katzenelson, a rabbi from Leningrad, was able to use the printing-house "Red Agitator."
During 1920's, the Jewish calendars were printed and distributed in tens of thousand copies
(231). The Jewish community was the only religious group in Moscow allowed to build
religious buildings. A second synagogue was built on Visheslaviz alley nearby Sushchevsky
Embankment and a third in Cherkizov. These three synagogues stayed open throughout the
30's (232).

But "young Jewish writers and poets... gleefully wrote about the empty synagogues, the
lonely rabbi who had no one to teach and about the boys from the villages who grew up to
become the terrible red commissars" (233). And we saw the Russian members of Komsomol
rampaging on Easter Sunday, knocking candles and holy bread out of worshippers' hands,
tearing the crosses from the cupolas and we saw thousands of beautiful churches broken
into a rubble of bricks and we remember the thousands of priests that were shot and the
thousands of others who were sent to the camps.

In those years, we all drove God out.

***

232

From the early Soviet years the path for Jewish intelligentsia and youth was open as wide as
possible in science and culture, given Soviet restrictions. (Olga Kameneva, Trotsky's sister,
patronized high culture in the very early Soviet years.)

Already in 1919 "a large number of Jewish youth" went into moviemaking — an art praised
by Lenin for its ability to govern the psychology of the masses. Many of them took charge of
movie studios, film schools and film crews. For example, B. Shumyatsky, one of the founders
of the Mongolian Republic, and S. Dukelskywere heads of the main department of the
movie industry at different times (234). Impressive works of early Soviet motion
cinematography were certainly a Jewish contribution. The Jewish Encyclopedia lists
numerous administrators, producers, directors, actors, script writers and motion picture
theorists. Producer Dziga Vertov is considered a classic figure in Soviet, cinema, mostly
nonfiction. His works includeLenin's Truth, Go Soviets, Symphony of Donbass [the Donetsk
Basin], and The Three Songs about Lenin (235). (It is less known that he also orchestrated
desecration of the holy relics of St. Sergius of Radonezh.) In the documentary genre, Esther
Shub, "by tendentious cutting and editing of fragments of old documentaries, produced full-
length propaganda movies (The Fall of Romanovs (1927) and others), and later — glorifying
ones." Other famous Soviet names include S. Yutkevitch, G. Kozintsev and L. Trauberg (SVD,
New Babel). F. Ermler organized the Experimental Movie Studio. Among notable others are
G. Roshal (The Skotinins), Y. Raizman (Hard Labor Camps, Craving of Earth among others.).
By far, the largest figure of Soviet cinematography was Sergei Eisenstein. He introduced "the
epic spirit and grandeur of huge crowd scenes, tempo, new techniques of editing and
emotionality" into the art of cinematography (236). However he used his gifts as ordered.
The worldwide fame of Battleship Potemkin was a battering ram for the purposes of the
Soviets and in its irresponsibly falsified history encouraged the Soviet public to further curse
Tsarist Russia. Made-up events, such as the "massacre on Odessa Steps" scene and the
scene where a crowd of rebellious seamen is covered with tarpaulin for execution, entered
the world's consciousness as if they were facts. First it was necessary to serve Stalin's
totalitarian plans and then his nationalistic idea. Eisenstein was there to help.

Though the Jewish Encyclopedia list names in the arts by nationality, I must repeat: not in
the nationalism does one find the main key to the epoch of the early Soviet years, but in the
destructive whirlwind of internationalism, estranged from any feeling of nationality or
traditions. And here in theater but close to authorities we see the glorious figure of
Meyerhold, who became the leading and most authoritarian starof the Soviet theater. He
had numerous impassioned admirers but wasn't universally recognized. From late
recollections of Tyrkova-Vyazemskaya, Meyerhold appears as a dictator subjugating both
actors and playwrites alike to his will "by his dogmatism and dry formalism."
Komissarzhevskaya sensed "that his novelty lacks creative simplicity and ethical and
esthetical clarity." He "clipped actor's wings... paid more attention to frame than to portrait"
(237). He was a steady adversary of Mikhail Bulgakov.

233

Of course, the time was such that artists had to pay for their privileges. Many paid, including
Kachalov, Nemirovitch-Danchenko and A. Tairov-Kornblit, the talented producer of the
Chamber Theater and a starofthat unique early Soviet period. (In 1930, Tairov "denounced"
'Prompartia' in the party newspapers.)

Artist Marc Chagall emigrated by 1923. The majority of artists in the 20's were required to
contribute to Soviet mass propaganda. There some Jewish artists distinguished themselves,
beginning with A. Lisitsky who greeted the revolution as "a new beginning for humanity." He
joined a number of various committees and commissions, made first banner of all -Russian
Central Executive Committee, which was displayed on the Red Square in 1918 by members
of government." He made famous poster "Strike Whites with the Red Wedge," designed
numerous Soviet expositions abroad (from 1927) and propaganda albums for the West
("USSR Builds Socialism" etc.) (238). A favorite with the authorities was Isaac Brodsky who
drew portraits of Lenin, Trotsky and others including Voroshilov, Frunze and Budenny. "After
completing his portrait of Stalin he became the leading official portrait artist of the USSR" in
1928 and in 1934 was named director of the ail-Russian Academy of Arts (239).

During early years after revolution, Jewish musical life was particularly rich. At the start of
century the first in the world Jewish national school of music in the entire world, which
combined both traditional Jewish and contemporary European approaches, was established.
The 1920'ssawa number of works inspired by traditional Jewish themes and stories, such
asYouth of Abraham by M. Gnesin, The Song of Songs by A, Krein, and Jewish Rhapsody by
his brother G. Krein. In that age of restrictions, the latter and his son Yulian were sent into
eight-years studying trip to Vienna and Paris to "perfect Yulian's performance" (240). Jews
were traditionally talented in music and many names of future stars were for the first time
heard during that period. Many "administrators from music" appeared also, such as Matias
Sokolsky-Greenberg, who was "chief inspector of music at Department of Arts of Ministry of
Education" and a senior editor of ideological Music and Revolution. "Later in 1930's Moses
Greenberg, "a prominent organizer of musical performances," was director of State
Publishing House in music and chief editor of the Department of Music Broadcasting at the
State Radio Studio (241). There was Jewish Conservatory in Odessa as well (242).

Leonid Utesov (Lazar Vaysbeyn) thundered from the stage. Many of his songs were written
by A. d'Aktil. A. P. German and Y. Hayt wrote the March of Soviet Aviation (243). This was
the origin of Soviet mass singing culture.

Year after year, the stream of Soviet culture fell more and more under the hand of the
government. A number of various state organizations were created such as the State
Academic Council, the monopolistic State Publishing House (which choked off many private
publishing firms and even had its own political commissar, certain David Chernomordnikov
in 1922-23 (244), and the State Commission for Acquisition of Art Pieces (de facto power
over artist livelihood). Political surveillance was established. (The case of A. K. Glazunov,
Rector of the Leningrad Conservatory, will be reviewed below).

234

Of course, Jews were only a part of the forward triumphal march of proletarian culture. In
the heady atmosphere of the early Soviet epoch no one noticed the loss of Russian culture
and that Soviet culture was driving Russian culture out along with its strangled and might-
have-been names.

***

A vicious battle for the dominance within the Party was waged between Trotsky and Stalin
from 1923 to 1927. Later Zinoviev fought for first place equally confident of his chances. In
1926 Zinoviev and Kamenev, deceived by Stalin, united with Trotsky ("the United
Opposition") — that is, three of the most visible Jewish leaders turned out on one side. Not
surprisingly, many of the lower rank Trotskyites were Jewish. (Agursky cites A. Chiliga, exiled
with Trotskyites in the Urals: "indeed the Trotskyites were young Jewish intellectuals and
technicians," particularly from Left Bundists (245).

"The opposition was viewed as principally Jewish" and this greatly alarmed Trotsky. In March
of 1924 he complained to Bukharin that among the workers it is openly stated: "The kikes
are rebelling!" and he claimed to have received hundreds of letters on the topic. Bukharin
dismissed it as trivial. Then "Trotsky tried to bring the question of anti-Semitism to a
Politburo session but no one supported him." More than anything, Trotsky feared that Stalin
would use popular anti-Semitism against him in their battle for power. And such was
partially the case according to Uglanov, then secretary of the Moscow Committee of the CP.
"Anti-Semitic cries were heard" during Uglanov's dispersal of a pro-Trotsky demonstration in
Moscow November 7, 1927 (246).

Maybe Stalin considered playing the anti-Jewish card against the "United Opposition," but
his superior political instinct led him away from that. He understood that Jews were
numerous in the party at that time and could be a powerful force against him if his actions
were to unite them against him. They were also needed in order to maintain support from
the West and would be of further use to him personally. He never parted from his beloved
assistant Lev Mekhlis — and from the Civil Warat Tsaritsyn, his faithful aid Moses
Rukhimovitch.

But as Stalin's personal power grew towards the end of the 20'sthe number ofJewsinthe
Soviet Apparatus began to fall off. It was no accident that he sent Enukidze to take
photographs "among the Jewish delegates" at a "workers and peasants" conference during
the height of the struggle for party dominance (247).

Ya ros lavs ky writes in Pravda: "Incidents of anti-Semitism are the same whether they are
used against the opposition or used by the opposition in its fight against the party." They are
an "attempt to use any weakness, any fissures in the dictatorship of the proletariat... there is
"nothing more stupid or reactionary than to explainthe roots of opposition to the
dictatorship of the proletariat as related to the nationality of this or that opposition group
member" (248). At the same Party Congress, the 25th, where the "united opposition" was

235

decisively broken, Stalin directed Ordzhonikidze to specifically address the national question
in his report to the Central Committee, as if in defense Jews. (Statistics from the report were
discussed earlier in this chapter.) "The majority of the apparatus is Russian, so any discussion
of Jewish dominance has no basis whatever" (249). At the 26th Party Congress in 1930 Stalin
declared "Great Russian chauvinism" to be the "main danger of the national question." Thus,
at the end of the 20's Stalin did not carry out his planned purge of the party and government
apparatus of Jews, but encouraged their expansion in many fields, places and institutions.

At the 25th Congress in December 1927, the time had come to address the looming "peasant
question" — what to do with the presumptuous peasantry which had the temerity to askfor
manufactured goods in exchange for their grain. Molotov delivered the main report on this
topic and among the debaters were the murderers of the peasantry — Schlikhter and
Yakovlev-Epstein (250). A massive war against the peasantry lay ahead and Stalin could not
afford to alienate any of his reliable allies and probably thought that in this campaign against
a disproportionately Slavic population it would be better to rely on Jews than on Russians.
He preserved the Jewish majority in the Gosplan.The commanding heights of collectivization
and its theory included, of course, Larin. LevKritzman was director of the Agrarian Institute
from 1928. As Assistant to the President of the Gosplan in 1931-33 he played a fateful role in
the persecution of Kondratev and Chayanov. Yakov Yakovlev-Epstein took charge of People's
Commissariat of Agriculture in 1929. (Before that he worked in propaganda field: he was in
charge of Head Department of Political Education since 1921, later — in the agitprop division
of Central Committee and in charge of press division of Central Committee. His career in
agriculture began in 1923 when during the 13th Party Congress he drafted resolutions on
agricultural affairs (251). And thus he led the "Great Change," the imposition of
collectivization on millions of peasants with its zealous implementers on the ground. A
contemporary writer reports: "for the firsttime ever a significant number of young Jewish
communists arrived in rural communities as commanders and lords over life and death. Only
during collectivization did the characterization of the Jew as the hated enemy of the peasant
take hold — even in those places where Jews had never been seen before" (252).

Of course regardless of the percentage of Jews in the party and Soviet apparatus, it would be
a mistake to explain the ferocious anti-peasant plan of communism as due to Jewish
participation. A Russian could have been found in the place of Yakovlev-Epstein — that's
sufficiently clearfrom our post-October history.

The cause and consequences of de-Kulakization and collectivization were not only social and
economic: The millions of victims of these programs were not a faceless mass, but real
people with traditions and culture, cut off from their roots and spiritually killed. In its
essence, de-Kulakization was not a socio-economic measure, but a measure taken against a
nationality. The strategic blow against the Russian people, who were the main obstacle to
the victory of communism, was conceived of by Lenin, but carried out after his death. In
those years communism with all its cruelty was directed mostly against Russians. It is

236

amazing that not everything has perished during those days. Collectivization, more than any
other policy of the communists, gives the lie to the conception of Stalin's dictatorship as
nationalist, i.e., "Russian."

Regarding Jewish role in collectivization, it is necessary to remember that Jewish
communists participated efficiently and diligently. From a third-wave immigrant who grew
up in Ukraine. "I remember my father, my mother, aunts, uncles all worked on
collectivization with great relish, completing 5-year plans in 4 years and writing novels about
life in factories" (253)[Translator's note: a mainstream Soviet literary genre in the 20's].

In 1927 Izvestia declared "there is no Jewish question here. The October revolution gave a
categorical answer long ago. All nationalities are equal - that was the answer" (254).
However when the dispossessors entering the peasant huts were not just commissars but
Jewish commissars the question still glowered in the distance.

"At the end of the 20's" writes S. Ettinger, "in all the hardship of life in the USSR, to many it
seemed that Jews were the only group which gained from the revolution. They were found
in important government positions, they made up a large proportion of university students,
it was rumored that they received the best land in the Crimea and have flooded into
Moscow" (255).

Half a century later, June 1980, at a Columbia University conference about the situation of
Soviet Jewry, I heard scholars describe the marginalized status of Jews in the USSR and in
particular how Jews were offered the choice of either emigration or denying their roots,
beliefs and culture in order to become part of a denationalized society.

Bah! That was what was required of all peoples in the 20's under the threat of the Solovki
prison camp -and emigration was not an alternative.

The "golden era" of the 20's cries out for a sober appraisal.

Those years were filled with the cruelest persecution based upon class distinction, including
persecution of children on account of the former life of their parents - a life which the
children did not even see. But Jews were not among thesechildren or parents.

The clergy, part of the Russian character, centuries in the making, was hounded to death in
the 20's. Though not majority Jewish, too often the people saw Jews directing the special
"ecclesiastical departments of the GPU" which worked in this area.

A wave of trials of engineers took place from the end of the 20's through the 30's. An entire
class of older engineers was eliminated. This group was overwhelmingly Russian with a small
number of Germans.

Study of Russian history, archeology, and folklore were suppressed — the Russians could not
have a past. No one from the persecutors would be accused having their own national

237

interest. (It must be noted that the commission which prepared the decree abolishing the
history and the philology departments at Russian universities was made up Jews and non-
Jews alike — Goykhbarg, Larin, Radek and Ropstein as well as Bukharin, M. Pokrovskii,
Skvortsov-Stepanov and Fritche. It was signed into existence by Lenin in March, 1921.) The
spirit of the decree was itself an example of nationalist hatred: It was the history and
language of the Great Russians that was no longer needed. During the 20's the very
understanding of Russian history was changed — there was none! And the understanding of
what a Great Russian is changed — there was no such thing.

And what was most painful, we Russians ourselves walked along this suicidal path. The very
period of the 20's was considered the dawn of liberated culture, liberated from Tsarismand
capitalism! Even the word "Russian," such as "I am Russian" sounded like a counter-
revolutionary cry which I well remember from my childhood. But without hesitation
everywhere was heard and printed "Russopyati"! [Translator's note: a disparaging term for
ethnic Russians.]

Pravda published the following in a prominent place in 1925 by V. Aleksandrovsky (not
known for any other contribution):

Rus! Have you rotted, fallen and died?

Well... here's to your eternal memory...

... you shuffle, your crutches scraping along,

Your lips smeared with soot from icons,

over your vast expanses the raven caws,

You have guarded your grave dream.

Old woman — blind and stupid... (256)

V. Bloom in Moscow Evening could brazenly demand the removal of "history's garbage from
[city] squares": to remove Minin-Pozharsky monument from the Red Square, to remove the
monument to Russia's thousand-yearanniversary in Novgorod and a statue of St. Vladimir
on the hill in Kiev. "Those tons of metal are needed for raw material." (The ethnic coloring of
the new names has already been noted.)

Swept to glory by the political changes and distinguished by personal shamelessness, David
Zaslavsky demanded the destruction of the studios of Igor Graybar used to restore ancient
Russian art, finding that "reverend artist fathers were trying again to fuse the church and art"
(257).

Russia's self-mortification reflected in the Russian language with the depth, beauty and
richness of meaning were replaced by an iron stamp of Soviet conformity.

238

We have not forgotten how it looked atthe height of the decade: Russian patriotism was
abolished forever. But the feelings of the people will not be forgotten. Not how it felt to see
the Church of the Redeemer blown up by the engineer Dzhevalkin and that the main mover
behind this was Kaganovich who wanted to destroy St. Basil's cathedral as well. Russian
Orthodoxy was publicly harassed by "warrior atheists" led by Gubelman-Yaroslavsky. It is
truthfully noted: "That Jewish communists took part in the destruction of churches was
particularly offensive... No matter how offensive the participation of sons of Russian
peasants in the persecution of the church, the part played by each non-Russian was even
more offensive" (258). This went againstthe Russian saying: "if you managed to snatch a
room in the house, don't throw the God out".

In the words of A. Voronel, "The 20's were perceived by the Jews as a positive opportunity
while for the Russian people, it was a tragedy" (259).

True, the Western leftist intellectuals regarded Soviet reality even higher; their admiration
was not based on nationality but upon ideas of socialism. Who remembers the lightening
crack of the firing squad executing 48 "food workers" for having "caused the Great Famine"
(i.e., rather than Stalin): the wreckers in the meat, fish, conserves and produce trade?
Among these unfortunates were not less than ten Jews (260). What would it take to end the
world's enchantment with Soviet power? Dora Shturman attentively followed the efforts of
B. Brutskus to raise a protest among Western intellectuals. He found some who would
protest - Germans and "rightists." Albert Einstein hotheadedly signed a protest, but then
withdrew his signature without embarrassment because the "Soviet Union has achieved a
great accomplishment" and "Western Europe... will soon envy you." The recent execution by
firing squad was an "isolated incident." Also, "from this, one cannot exclude the possibility
that they were guilty." Romain Rolland maintained a "noble" silence. Arnold Zweig barely
stood up to the communist rampage. At least he didn't withdraw his signature, but said this
settling of accounts was an "ancient Russian method." And, if true, what then should be
asked of the academic loffe in Russia who was prompting Einstein to remove his signature
(261)?

No, the West never envied us and from those "isolated incidents" millions of innocents died.
We'll never discover why this brutality was forgotten by Western opinion. It's not very
readily remembered today.

Today a myth is being built about the past to the effect that under Soviet power Jews were
always second class citizens. Or, one sometimes hears that "there was not the persecution in
the 20's that was to come later."

It's very rare to hear an admission that not only did they take part, but there was a certain
enthusiasm among Jews as they carried out the business of the barbaric young government.
"The mixture of ignorance and arrogance which Hannah calls a typical characteristic of the
Jewish parvenu filled the government, social and cultural elite. The brazenness and ardor

239

with which all Bolshevik policies were carried out — whether confiscation of church property
or persecution of 'bourgeois intellectuals' gave Bolshevik power in the 20's a certain Jewish
stamp" (263).

In the 90's another Jewish public intellectual, writing of the 20's said : "In university halls
Jews often set the tone without noticing that their banquet was happening against the
backdrop of the demise of the main nationality in the country... During the 20's Jews were
proud of fellow Jews who had brilliant careers in the revolution, but did not think much
about how that career was connected to the real suffering of the Russian people... Most
striking today is the unanimity with which my fellow Jews deny any guilt in the history of
20th century Russia" (264).

How healing it would be for both nations if such lonely voices were not drowned out...
because it's true, in the 20's, Jews in many ways served the Bolshevik Moloch not thinking of
the broken land and not foreseeing the eventual consequences for themselves. Many
leading Soviet Jews lost all sense of moderation during that time, all sense of when it was
time to stop.

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244

111 CM. LUBapu,. AHTMceMMTM3M...*, c. 73, 74.

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134 (O. /lapMH*, c. 293, 297-298.

245

135 n. CrpyBe. ripoeKT eBpeMCKOM KO^OHM3au,nn Poccmm // Bo3po>KfleHMe, napn>«, 1925, 25 OKTfl6pa (N2 145),
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136 Py;ib, BepyiMH, 1925, 1 o«Tfi6pfi (N2 1469), c. 1.

137 M. BeHeflMKTOB. EBpeficKaa KO^OHM3au,Mfl b CCCP // nocneflHi-ie hoboctm, 1925, 6 Hoa6pa (N2 1699), c. 2.

138 KD. /lapMH, c. 295,296, 300-302.

139 KE3, t. 8, c. 184.

140 KE3, t. 8, c. 185,188.

141 KE3, t. 6, c. 139-140.

142 KD. /lapMH, c. 74, 174, 175, 308.

143 Tawi we, c. 150-152, 233-234.

144 M3BecTna, 1928, 1 Man, c. 4.

145 M3BecTna, 1927, 13 vuonn, c. 4.
146Taw\ >Ke.

147 KE3, t. 2, c.552,t. 4, c. 599.

148 T. Apohcoh. EBpePicKMM Bonpoc b snoxy CrayiMHa // KPE-2, c. 137.

149 KD. /lapMH, c. 97-98, 236.
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151 KE3, T.4, c. 600.

152 KE3, t. 2, c. 554.
153Tawi we, c. 354.

154 T. Apohcoh. EBpeficKMM Bonpoc b snoxy CrayiMHa // KPE-2, c. 137.

155 KE3, t. 2, c. 554.

156XpymeB m mm4> o Enpo6nfl>KaHe // Cou,na^MCTMHecKMM BecTHMK, Hbio-MopK, 1958, N2 7-8, c. 142-143.

157 Encyclopaedia Britannica, 15th ed., 1981, Vol. X., p. 817,clmn. 2.

158 KE3*, T. 1, c. 445-446. 159 KD. /lapMH, c. 183-184.

160 XpymeB m mmc|) o Bnpo6nfl>KaHe // Cou,na^MCTMHecKMM BecTHMK* 1958, N27-8, c. 144.

161 KD. /lapMH, c. 188,189.

246

162 KE3, t. 1, c. 448, t. 8, c. 188.

163 KD. /lapMH, c. 184, 186-189.

164 KE3, t. 8, c. 188.

165 KE3, t. 8, c. 146.
166Taw\ we, c. 165-166.
167Tawi we, c. 166.

168 KE3, t. 7, c. 947.

169 KE3, t. 2, c. 465.

170 T. Apohcoh. EBpeMCKMM Bonpoc b snoxy CrayiMHa // KPE-2, c. 137.

171 KE3, t. 2, c. 465.

172 E. Op-noB. Poccufl 6es eBpeeB // "22," 1988, N2 60, c. 161.

173 Leonard Schapiro.The Role of the Jews in the Russian Revolutionary Movement //The Slavonic and East
European Review, vol.40, 1961-62, p. 167.

174 K eBpeawi Bcex crpaHl // PmE, c. 5.

175 fl.C. riacMa hmk. Hero we mm flo6nBaew\cfl? // PmE, c. 214.

176 Oh we. PyccKaa peBO^K)u,Mfl m eBpeMCTBO*, c. 195.

177 KE3, t. 2, c. 439, PE3, t. 2, c. 432, E. Op^OB. Poccma 6e3 eBpeeB // "22," 1988. N2 60, c. 161.

178 14. Cyiyu,KMM. Cyflb6a mbpmt b Poccmm // KPE-2, c. 241-242, 246.

179 KE3, t. 2, c. 422.

180 C. LLlBapu,. EBpen b CoBeTCKOM Coto3e c Hanayia Btopom mmpobom BOMHbi (1939-1965). Hbto-MopK: M3fl.
AwiepuKaHCKoro EBpeficKoro Pa6onero KowiMTeTa, 1966, c. 407.

181 KD. /lapMH, c. 56.

182 KE3, t. 1, c. 326, t. 2, c.465,t. 6, c. 125.

183 KD. MapK. EBpeficKaa WKO.na b CoBeTCKOM Corae // KPE-2, c. 235-238.

184 KE3, t. 8, c.175.

185 Taw\ we, c. 177-179, PE3, t. 2, c. 195-196.

186 KD. MapK. /lmepaTypa Ha Mflniu b CoBeTCKOM Poccmm // KPE-2, c. 224-229.

187 14. Cyiyu,KMM. Cyflb6a mbpmt b Poccmm // KPE-2, c. 245, 247.

247

188 KE3, t. 8, c. 174, 181-182.

189 T. CBeT. EBpeMCKMM TeaTp b CoBeTCKOM Poccmm // KPE-2, c. 266-271.

190 KE3, t. 9, c. 477.

191 KE3, t.4, c. 616.

192 T. CBeT. EBpeMCKMM TeaTp... // KPE-2, c. 273-278.

193 KE3, t. 8, c. 183.

194 B. /leBMTMHa . Ctom^o^m OKuraTb cbom xpawi...// "22," 1984, N2 34, c. 204.

195 14. E. LUexTMa h. CoBeTCKaa Poccma, cmohm3m m I43pan.nb // KPE-2. 321-323.

196 KE3, t. 8, c. 200.
197TaM>xe, c. 201.

198 KE3, t. 5, c. 476, t. 7, c. 948.

199 Muxan^ XeMc^eu,. BocnowiMHaHUM rpycTHbm cbmtok. Mepyca^MM, 1996, c. 74-79.

200 14. E. LUexTMa h. CoBeTCKaa Poccma, cmohm3m m I43pan.nb // KPE-2, c. 324-325.
201A.C. nacwiaHMK. Hero >Ke mm flo6nBaeMCfl? // PmE, c, 214.

202 KE3, t. 7, c. 948. 14. E. LUexTMa h. CoBeTCKaa Poccma, cmohm3M m I43pamib// KPE-2, c. 325-328.

203 14. M. EnKepwia h. Poccma m pyccKoe eBpeficTBO // PmE, c. 92.
204Taw\ >Ke, c, 53.

205 14.0 JleBMH. EBpen b peBO^K)u,nn // PmE, c. 138.

206 T.A. /laHflay. PeBO^K)u,MOHHbie Mflen BeBpeficKofi o6mecTBeHHOc™ //PmE, c. 118.

207 KE3, t. 8, c. 199.

208 T.E. C^M036epr. fleyia MMHyBUJMX flHefi: 3anncKM pyccKoro eBpea. riapn>K, 1934. T. 3, c. 376.

209 Ct. 14 Ba hobmh. EBpen m coBeTCKaa flMKTaTypa // EM-1, c. 47.
210Jerusalem Post, 1973, April 13, 1979, October 7.

211 Sonja Margolina. Das Ende der Lugen: Rufiland und die Juden im20. Jahrhundert. Berl i n: Siedl er Verlag.
1992, S. 106.

212 M. ArypcKMM. V\p,eonorv\n Hau,MOHa^-6o^biueBM3Ma, c. 114.

213 KE3, t. 1, c. 235.

248

214 C. no3Hep. CcmeTCKafl Poccma*// EM-1, c. 271.

215 K). /lapMH*, c. 304.

216 KE3, t. 8, c. 194.

217 noxofl Ha CMHarorn b Cobctckom Poccmm* // EBpeMCKaa Tpn6yHa, 1922, 21 anpeyia (N2 120), c. 7.

218 KE3, t. 8, c. 196.

219 T. CBeT. EBpeMCKaa pe^Mrna b Cobctckom Poccmm // KPE-2, c. 205-207.

220 KE3, t. 8, c. 194.
221TaM>xe, c. 195.

222 T. CBeT. EBpeMCKaa penv\rv\n... // KPE-2, c. 209.

223 KE3, t.4, c. 257.

224 KE3, t. 8, c. 195.

225 T. CBeT. EBpeMCKaa pe^MTMfl... // KPE-2, c. 208.

226 KE3, t. 8, c. 197.
227 Ta/v\ >xe, c. 198.

228 T. CBeT. EBpeMCKajq pe^MrMfl... // KPE-2, c. 208-209.

229 KE3, t. 8, c. 199.

230 KD. /lapMH, c.285.

231 14. Cnyu,KMM. Cyflb6a mbpmt b Poccmm // KPE-2, c. 246.

232 CopoK copoKOB: Anb6ow\-yKa3aTe.nb Bcex mockobckmx u,ep KBeM: B 4 t. / Coct. C. 3BOHape-B [n. nayiawiapnyK].
riapMMK, YMCA-Press, 1988. T. 1, c. 13. C. l~lo3Hep. CoBeTCKaa Poccma // EM-1, c. 271.

233 M. nonoBCKMM. O Hac — co BceM MCKpeHHOCTbio // HoBbiM awiepMKaHeu,, 1981, 20-26 ceHTfl6pa (N° 84), c. 7.

234 KE3, t. 4, c. 275, PE3, t. 3, c. 439.

235 KE3, t. 1, c. 653.

236 KE3, t.4, c. 276-277.

237 A. TbipKOBa-BM.n-bflMC. TeHM MMHyBiuero // BM, Hbio-MopK, 1990, N2 111, c. 214-215.

238 KE3, t.4, c. 860-862.

239 KE3, t. 1, c. 547.

249

240 KE3, t. 5, c. 541-542; PE3, t. 2, c. 86-87.

241 PE3, T.l, c. 377.

242 PE3, t. 2, c. 287.

243 PE3, T.l, c.288, 409.

244 PE3, t. 3, c. 336.

245 M. ArypcKMM. \Ap,eonorm Hau,noHa^-6o^biueBM3Ma, c. 240.
246Tawi>Ke, c. 240-242, 244.

247M3BecTMfl, 1927, 13 OKTfl6pa, c.2.

248 Em. flpocyia bckmm. ripoTMB a HTMceMMTH3Ma // ripaBfla, 1927, 12 HOfl6pa, c. 2.

249M3BecTna, 1927, 11 fleKa6pa, c. 1.

250Taw\ >Ke, 22 AeKa6pa, c. 2-4, 23 fleKa6pa, c. 4, 5.

251 PE3, t. 2, c. 93, t. 3, c. 497.

252 Sonja Margolina. Das Ende der Lugen: Rufiland und die Juden im20. Jahrhundert. S. 84.

253 M. rionoBCKMM . O Hac — co Bcefi MCKpeHHOCTbio // HoBbm awiepuKaHeu,, 1981, 20-26 ceHTfl6pa (N° 84), c. 7.

254 H. CewiawKO. EBpen Ha 3ew\.ne // l43Bec™a, 1927, 20 aBrycTa, c. 3.

255 S. Ettinger // Bulletin on Soviet and East European Jewish Affairs, 1970, N2 5, p. 38-39.
256npaBfla, 1925, 13 aBrycTa, c. 3.

257CopoK CopoKOB: Anb6ow\-yKa3aTe^b Bcex mockobckmx u,epKBeti. T. 1* c. 15.
258Sonja Margolina. Das Ende der Ltigen: Rufiland und dieJuden im 20. Jahrhundert. S. 79.

259 A. BopoHe^b. TpeneT nyfleticKnx 3a6oT. 2-e M3fl. PawiaT-TaH: MocKBa-Mepyca^MM, 1981, c. 120.

260 M3BecTMfl, 1930, 22 cema6pn, c. 1, 3-4, 25 cema6pa, c. 1.

261 fl. LUTypwiaH. Ohm - Befla^n // "22," 1990, N2 73, c. 126-144.

262 14. 3yHfle^eBMH. BocxowfleHMe // "22," 1983, N2 29, c. 54.

263 Sonja Margol ina. Das Ende der Lugen: Rufiland und dieJuden im20. Jahrhundert. S. 144-145.

264 T. LUypwtaK. LUy^brnH m ero ano^oreTbi // HoBbm winp, 1994, N° 11, c. 244.

250

Chapter 19: In the 1930s

The 1930s were years of an intense industrialized spurt, which crushed the peasantry and
altered the life of the entire country. Mere existence demanded adaptation and
development of new skills. But through crippling sacrifices, and despite the many absurdities
of the Soviet organizational system, the horrible epic somehow led to the creation of an
industrialized power.

Yet the first and second five-year plans came into existence and were carried out not
through the miracle of spontaneous generation, nor as a result of the simple violent round-
up of large masses of laborers. It demanded many technical provisions, advanced equipment,
and the collaboration of specialists experienced in this technology. All this flowed plentifully
from the capitalist West, and most of all from the United States; not in the form of a gift, of
course, and not in the form of generous help. The Soviet communists paid for all of this
abundantly with Russia's mineral wealth and timber, with concessions for raw materials
markets, with trade areas promised to the West, and with plundered goods from the Empire
of the tsars. Such deals flowed with the help and approval of international financial
magnates, most of all those on Wall Street, in a persistent continuation of the first
commercial ties that the Soviet communists developed on the American stock exchanges as
early as during the Civil War. The new partnership was strengthened by shiploads of tsarist
gold and treasures from the Hermitage.

But wait a second, were we not thoroughly taught by Marx that capitalists are the fierce
enemies of proletarian socialism and that we should not expect help from them, but rather a
destructive, bloody war? Well, it's not that simple: despite the official diplomatic non-
recognition, trade links were completely out in the open, and even written about in
Izvestiya: "American merchants are interested in broadening of economic ties with the
Soviet Union."[l] American unions came out against such an expansion (defending their
markets from the products of cheap and even slave Soviet labor). The "Russian-American
Chamber of Commerce," created at that time, simply did not want to hear about any
political opposition to communism, or "to mix politics with business relations. "[2]

Anthony Sutton, a modern American scholar, researched the recently-opened diplomatic
and financial archives and followed the connections of Wall Street with the Bolsheviks; he
pointed to the amoral logic of this long and consistent relationship. From as early as the
"Marburg" plan at the beginning of the 20th century, which was based on the vast capital of
Carnegie, the idea was to strengthen the authority of international finance, through global
"socialization," "for control ... and for the forced appeasement." Sutton concluded that:
"International financiers prefer to do business with central governments. The banking
community least of all wants a free economy and de -centralized authority." "Revolution and
international finance do not quite contradict each other, if the result of revolution should be
to establish a more centralized authority," and, therefore, to make the markets of these

251

countries manageable. And there was a second line of agreement: "Bolsheviks and bankers
shared an essential common platform — internationalism. "[3]

In that light, the subsequent support of "collective enterprises and the mass destruction of
individual rights by Morgan-Rockefeller" was not surprising. In justification of this support,
they claimed in Senate hearings: "Why should a great industrial country, like America, desire
the creation and subsequent competition of another great industrial rival?"[4] Well, they
rightly believed that with such an obviously uncompetitive, centralized and totalitarian
regime, Soviet Russia could not rival America. Another thing is that Wall Street could not
predict further development of the Bolshevik system, nor its extraordinary ability to control
people, working them to the very bone, which eventually led to the creation of a powerful, if
misshapen, industry.

But how does this tie in with our basic theme? Because as we have seen, American financiers
completely refused loans to pre-revolutionary Russia due to the infringement of the rights of
Jews there, even though Russia was always a profitable financial prospect. And clearly, if
they were prepared to sacrifice profits at that time, then now, despite all their counting on
the Soviet markets, the "Morgan-Rockefeller Empire" would not assistthe Bolsheviks if the
persecution of the Jews was looming on horizon in the USSR at the start of the 1930s.

That's just the point: for the West, the previously described Soviet oppression of the
traditional Jewish culture and of Zionists easily disappeared under the contemporary general
impression that the Soviet power would not oppress the Jews, but on the contrary, that
many of them would remain at the levers of power.

Certain pictures of the past have the ability to conveniently rearrange in our mind in order to
soothe our consciousness. And today a perception has formed that in the 1930s the Jews
were already forced out of the Soviet ruling elite and had nothing to do with the
administration of the country. In the 1980s we see assertions like this: in the Soviet times,
the Jews in the USSR were "practically destroyed as a people; they had been turned into a
social group, which was settled in the large cities "as a social stratum to serve the ruling
class."[5]

No. Not only far from "serving", the Jews were to the large extent members of the "ruling
class." And the "large cities," the capitals of the constituent Soviet republics, were the very
thing the authorities bought off through improved provisioning, furnishing and maintenance,
while the rest of the country languished from oppression and poverty. And now, after the
shock of the Civil War, after the War Communism, after the NEP and the first five -year plan,
it was the peace-time life of the country that was increasingly managed by the government
apparatus, in which the role of the Jews was quite conspicuous, at least until 1937-38.

In 1936, at the 8th Congress of Soviets of the Soviet Union, Molotov, on orders from Stalin
(perhaps to differ from Hitler in the eyes of the West) delivered this tirade: "Our brotherly
feelings toward the Jewish people are determined by the fact that they begat the genius and

252

the creator of the ideas of the communist liberation of Mankind," Karl Marx; "that the
Jewish people, alongside the most developed nations, brought forth countless prominent
scientists, engineers, and artists [that undoubtedly had already manifested itself in the
Soviet 1930s, and will be even more manifest in the post-war years], and gave many glorious
heroes to the revolutionary struggle ... and in our country they gave and are still giving new,
remarkable, and talented leaders and managers in all areas of development and defense of
the Cause of Socialism. "[6]

The italics are mine. No doubt, it was said for propaganda purposes. But Molotov's
declaration was appropriate. And the "defense of the Cause of Socialism" during all those
years was in the hands of the GPU, the army, diplomacy, and the ideological front. The
willing participation of so many Jews in these organs continued in the early and mid-1930s,
until 1937-38.

Here we will briefly review - according to contemporary newspapers, later publications, and
modern Jewish encyclopedias - the most important posts and names that had emerged
mainly in the 1930s. Of course, such a review, complicated by the fact that we know nothing
about how our characters identified themselves in regard to nationality, may contain
mistakes in individual cases and can in no way be considered comprehensive.

After the destruction of the "Trotskyite opposition," the Jewish representation in the party
apparatus became noticeably reduced. But that purge of the supreme party apparatus was
absolutely not anti-Jewish. Lazar Kaganovich retained his extremely prominent position in
the Politburo; he was an ominously merciless individual and, at the same time, a man of
notoriously low proffessional level. (Nevertheless, from the mid-1930s he was the Secretary
of the Central Committee, and simultaneously a member of the Organizational Bureau of the
Central Committee — only Stalin himself held both these positions at the same time). And he
placed three of his brothers in quite important posts. Mikhail Kaganovich was deputy chair
of the Supreme Soviet of the National Economy beginning in 1931; from 1937 he was
narkom (narodny komissar, that is, "people's commissar") of the defense industry; later he
simultaneously headed the aviation industry. Yuli Kaganovich, passing through the leading
party posts in Nizhniy Novgorod (as all the brothers did), became deputy narkom of the
foreign trade. [7] (Another, absolutely untalented brother, was a "big gun" in Rostov-on-Don.
It reminds me of a story by Saltykov-Shchedrin, where one Vooz Oshmyanskiy tried to place
his brother Lazar in a profitable post). However, both the ethnic Russian opposition factions,
that of Rykov, Bukharin and Tomsky, and that of Syrtsov, Ryutin, and Uglanov, were
destroyed by Stalin in the beginning of the 1930s with support of the Jewish Bolsheviks — he
drew necessary replacements from their ranks. Kaganovich was the principal and the most
reliable of Stalin's supporters in the Politburo: he demanded the execution of Ryutin
(October 1932-January 1933) but even Stalin wasn't able to manage it then. [8] The purge of
1930-1933 dealt with the Russian elements in the party.

253

Out of 25 members in the Presidium of the Central Control Commission after the 16th Party
Congress (1930), 10 were Jews: A. Solts, "the conscience of the Party" (in the bloodiest years
from 1934 to 1938 was assistant to Vys hi nsky, the General Prosecutor of the USSR [9]); Z.
Belenky (one of the three above-mentioned Belenky brothers); A. Goltsman (who supported
Trotsky in the debate on trade unions); ferocious Rozaliya Zemlyachka (Zalkind); M.
Kaganovich, another of the brothers; the ChekistTrilisser; the "militant atheist" Yaroslavsky;
B. Roizenman; and A.P. Rozengolts, the surviving assistant of Trotsky. If one compares the
composition of the party's Central Committee in the 1920s with that in the early 1930s, he
would find that it was almost unchanged — both in 1925 as well as afterthe 16th Party
Congress, Jews comprised around 1/6 of the membership. [10]

In the upper echelons of the communist party afterthe 17th Congress ("the congress of the
victors") in 1934, Jews remained at 1/6 of the membership of the Central Committee; in the
Party Control Commission — around 1/3, and a similar proportion in the Revision
Commission of the Central Committee. (It was headed for quite a while by M. Vladimirsky.
From 1934 Lazar Kaganovich took the reins of the Central Control Commission). Jews made
up the same proportion (1/3) of the members of the Commission of the Soviet Control. [11]
For five years filled with upheaval (1934-1939) the deputy General Prosecutor of the USSR
wasGrigory Leplevsky.[12]

Occupants of many crucial party posts were not even announced in Pravda. For instance, in
autumn 1936 the Secretary of the Central Committee of Komsomol (the Union of
Communist Youth) was E. Fainberg.[13] The Department of the Press and Publishing of the
Central Committee - the key ideological establishment - was managed by B. Tal. Previously,
the department was headed by Lev Mekhlis, who had by then shifted to managing Pravda
full-time; from 1937 Mekhlis became deputy narkom of defense and the head of Political
Administration of the Red Army.

We see many Jews in the command posts in provinces: in the Central Asia Bureau, the
Eastern Siberia Krai Party Committee (kraikom), in the posts of first secretaries of the
obkoms [party committee of oblasts] of the Volga German Republic, the Tatar, Bashkir,
Tomsk, Kalinin, and Voronezh oblasts and in many others. For example, Mendel Khatayevich
(a member of the Central Committee from 1930) was consequently secretary of Gomel,
Odessa, Tatar, and Dnepropetrovsk obkoms, secretary of the Middle Volga kraikom, and
second secretary of the Communist Party of Ukraine. Yakov Chubin was secretary of the
Chernigov and Akmolinsk obkoms and of the Shakhtinsk district party committee; later he
served in several commissions of the Party Control in Moscow, Crimea, Kursk, and
Turkmenia, and from 1937 he was the first secretary of the Central Committee of
Turkmenia.[14] There is no need to list all such names, but let's not overlook the real
contribution of these secretaries into the Bolshevik cause; also note their striking
geographical mobility, as in the 1920s. Reliable cadres were still in much demand and

254

indispensable. And there was no concern that they lacked knowledge of each new locality of
which they took charge.

Yet much more power was in the hands of the narkoms. In 1936 we see nine Jewish narkoms
in the Government. Take the worldwide-famous narkom of foreign affairs Litvinov(in the
friendly cartoons in Izvestiya, he was portrayed as a knight of peace with a spearand shield
taking a stand against foreign filth); no less remarkable, but only within the limits of the
USSR, was the narkom of internal affairs Yagoda; the ascending and all-glorious "Iron
Narkom" of railroads, Lazar Kaganovich; foreign trade was headed by A. Rozengo Its (before
that we saw him in the Central Control Commission); I.Ya. Weitser was in charge of domestic
trade; M. Kalmanovich was in charge of sovkhozes [state owned farms that paid wages] (he
was the foods-commissar from the end of 1917); I.E. Lyubimov was narkom of light industry;
G. Kaminskiy was narkom of healthcare, his instructive articles were often published in
Izvestiya; and the above-mentioned Z. Belenky was the head of the Commission of the Soviet
Control. [15] In the same Government we can find many Jewish names among the deputy
narkoms in various people's commissariats: finance, communications, railroad transport,
water, agriculture, the timber industry, the foodstuffs industry, education, justice. Among
the most important deputy narkoms were: Ya. Gamarnik (defense), A. Gurevich ("he made a
significant contribution to the creation of the metallurgical industry in the country"[16]);
Semyon Ginzburg, he was deputy narkom of heavy industry, and later he became narkom of
construction, and even later minister of construction of military enterprises. [17]

The famous "Great Turning Point" took place place from the end of 1929 to the beginning of
1931. Murderous collectivization lay ahead, and at this decisive moment Stalin assigned
Yakovlev-Epshtein as its sinister principal executive. His portraits and photos, and drawings
by I. Brodsky, were prominently reproduced in newspapers then and later, from year to
year.[18] Together with the already mentioned M. Kalmanovich, he was a member of the
very top Soviet of Labor and Defense (there was hardly anyone apart from Stalin, Molotov,
Mikoyan, Ordzhonikidze, Voroshilov in that organ). [19] In March of 1931, at the 6th Session
of Soviets, Yakovlev reported on the progress of collectivization - about the development of
sovkhozes and kolkhozes (that is, the destruction of the way of life of the people). [20] On
this 'glorious' path to the ruination of Russia, among Yakovlev's collaborators, we can see
deputy narkom V.G. Feigin, members of the Board of the people's commissariat of
agriculture M.M. Volf, G.G. Roshal, and other 'experts'. The important organization, the
Grain Trust, was attached to the people's commissariat of agriculture to pump out grain
from peasants for the state; the chairman of the board of directors was M.G. Gerchikov, his
portraits appeared in Izvestiya, and Stalin himself sent him a telegram of
encouragement. [21] From 1932 the People's Commissariat of Sovkhozes and Kolkhozes with
M. Kalmanovich at the helm was separated from the people's commissariat of
agriculture. [22] From 1934 the chairman of the national Soviet of Kolkhozes was the same
Yakovlev-Epshtein. [23] The chairman of the Commission of Purveyance was I. Kleiner (who
was awarded the Order of Lenin). During the most terrible months of collectivization, M.

255

Kalmanovich was deputy narkom of agriculture. But at the end of 1930 he was transferred
into the People's Commissariat of Finance as deputy narkom; he also became chairman of
the board of the Gosbank [The State Bank], for in monetary matters a strong will was also
much needed. In 1936, Lev Maryasin became chairman of the board of the Gosbank; he was
replaced in that post by Solomon Krutikov in 1936. [24]

In November 1930 the People's Commissariat of Foreign Trade was created, and A.P.
Rozengolts served for seven years as its head. Jews comprised one-third of its board
members. Among them wasSh. Dvoylatsky, who simultaneously served in the Central
Commissions on Concessions; in 1934-1936 he became the Soviet trade representative in
France. [25] At the end of 1930 the People's Commissariat of Supply was created with A.
Mikoyan at the helm; on its board we see M. Belenky — that is another, actually the fifth,
man with the surname "Belenky" encountered here; soon he himself became the narkom,
replacing Mikoyan. In general, in the People's Commisariats of Trade and Supply, the Jewish
component was higher than in the upper party echelons — from a quarter to a half. Still let's
not overlook the Tsentrosoyuz (the bureaucratic center of Soviet pseudo-cooperation). After
Lev Khichuk in the 1920s, it was managed from 1931 to 1937 by I. A. Zelensky, whom we met
earlier as a member of the board of the people's commissariat of foodstuffs. [26]

Let me point it out once more: all these examples are for illustrative purposes only. They
should not be taken to create the impression that there were no members of other
nationalities on all those boards and in the presidiums; of course there were. Moreover, all
the above-mentioned people occupied their posts only for a while; they were routinely
transferred between various important positions.

Let's look at transport and communications. First, railroads were managed by M.
Rukhimovich (his portraits could be found in the major newspapers of the time[27]); later he
became narkom of defense industry (with M. Kaganovich as his deputy), while the command
over railroads was given to L. Kaganovich. [28] There were important changes in the Coal
Trust: I. Schwartz was removed from the board and M. Deych was assigned to replace
him. [29] T. Rozenoer managed Grozneft [Grozny Oil]. YakovGugel headed the construction
of the Magnitogorsk metallurgical giant; Yakov Vesnik was the director of the Krivoy Rog
Metallurgical industrial complex; and the hell of the Kuznetsk industrial complex with its
200,000 hungry and ragged workers was supervised by S. Frankfurt, and after him by I.
Epshtein (the latter was arrested in 1938 but landed on his feet because he was sent to take
command over the construction of the Norilsk industrial complex). [30]

The Supreme Soviet of the National Economy still existed, but its significance waned. After
Unshlikht, it was headed by A. Rozengolts, and then by Ordzhonikidze, with Jews comprising
the majority of its board. [31]

At that time, the Gosplan [state planning ministry] gathered strength. In 1931, under the
chairmanship of Kuibyshev, Jews comprised more than half of its 18-member board. [32]

256

Let's now examine the top posts in economy during the "last burgeoning year" of Stalin's era,
1936. In 1936 Izvestiya published[33] the complete roster of the board of the people's
commissariat of domestic trade. Those 135 individuals had essentially ruled over the entire
domestic trade in the USSR (and they were hardly disinterested men). Jews comprised
almost 40% of this list, including two deputies to the narkom, several trade inspectors,
numerous heads of food and manufactured goods trades in the oblasts, heads of consumer
unions, restaurant trusts, cafeterias, food supplies and storage, heads of train dining cars
and railroad buffets; and of course, the head of Gastronom No.l in Moscow ("Eliseyevsky")
was also a Jew. Naturally, all this facilitated smooth running of the industry in those far from
prosperous years.

In the pages of Izvestiya one could read headlines like this: "The management of the Union's
Fishing Trust made major political mistakes." As a result, Moisei Frumkin was relieved of his
post at the board of the People's Commissariat of Ddomestic Trade (we saw hi m in the
1920s as a deputy of the Narkom of Foreign Trade). Comrade Frumkin was punished with a
stern reprimand and a warning; comrade Kleiman suffered the same punishment; and
comrade Nepryakhin was expel led from the party.[34]

Soon after that, Izvestiya published[35] an addendum to the roster of the People's
Commissariat of Heavy Industry with 215 names in it. Those wishing to can delve into it as
well. A present-day author thus writes about those people: by the 1930s "the children of the
declasse Jewish petty bourgeois succeeded ... in becoming the 'commanders' of the "great
construction projects." And so it appeared to those who, putting in 16 hours a day for weeks
and months, never leaving the foundation pits, the swamps, the deserts, and taiga that it
was "their country."[36] However, the author is wrong: it was the blackened hard-workers
and yesterday's peasants, who had no respite from toiling in foundation pits and swamps,
while the directors only occasionally promenaded there; they mainly spent time in offices
enjoying their special provision services ("the bronze foremen"). But undoubtedly, their
harsh and strong-willed decisions helped to bring these construction projects to completion,
building up the industrial potential of the USSR.

Thus the Soviet Jews obtained a weighty share of state, industrial, and economic power at all
levels of government inthe USSR.

***

The personality of B. Roizenman merits particular attention. See for yourself: he received the
Order of Lenin "in recognition of his exceptional services" inthe adjustment of the state
apparatus "to the objectives of the large-scale offensive for Socialism." What secrets,
inscrutable to us, could be hidden behind this "offensive"? We can glance into some of them
from the more direct wording: for carrying out "special missions of top state importance on
the clean-up of state apparatus in the Soviet diplomatic missions abroad. "[37]

257

Now let's look at the state of affairs in diplomacy. The 1920s were examined in the
preceding chapter. Now we encounter other important people. For example, in spring of
1930, Izvestiya reported on page 1 and under a separate heading that "F.A. Rotshtein, the
board member of the People's Commissariat of Internal Affairs, returned from vacationand
resumed his duties. "[38] (Well, didn't they only write this way about Stalin? To the best of
my knowledge, neither Ordzhonikidze, nor Mikoyan -other very top functionaries - was
honored in such a way?) Yet very soon Rotshtein made a slip and his career ended just two
months later, in July 1930. With the designation of Litvinov as narkom, Rotshtein was
removed from the board (even though, we may remember, he claimed credit for the
creation of the British Communist Party). In the 1930s, at the peak of Litvinov' s power, anew
generation appeared. The Jewish Encyclopedia writes: "there was a notion of 'the Litvinov
school of diplomacy'" that included the outstanding personalities of K. Umansky, Ya. Surits, B.
Shtein (he was already successful by the beginning of the 1920s) and E. Gnedin (son of
Parvus). [39] Ehrenburg added here the name of E. Rubinin. Just as in the 1920s diplomacy
attracted a cadre of Jews, so it did through the early and mid-1930s. From the moment the
USSR was accepted into the League of Nations, we see Litvinov, Shtein, Gnedin, and also
Brenner, Stashevsky, Marcus, Rozenberg, and Svanidze (a Georgian) as the senior members
of the Soviet delegation. It was these people who represented Soviet Russia at that forum of
nations. There were Soviet plenipotentiaries in Europe of Jewish origin: in England —
Maisky; in Germany (and later in France)— Ya. Surits; in Italy— B. Shtein (after Kamenev); we
also see Jewish plenipotentiaries in Spain, Austria, Romania, Greece, Lithuania, Latvia,
Belgium, Norway, and in Asia. For example, the above-mentioned Surits represented the
Soviet Union in Afghanistan as early as the Russian Civil War; later, from 1936, B. Skvirsky
served in Afghanistan; for many years he was was the unofficial Soviet representative in
Washington. [40] In the early and mid-1930s, a great number of Jews successfully continued
to work in Soviet trade delegations. (Here we find another Belenky, already the sixth
individual of that name, B.S.Belenky, who was the trade representative in Italy from 1934 to
1937). [41]

Concerning the Red Army, the aforementioned Israeli researcher, Aron Abramovich, writes
that in the 1930s "a significant number of Jewish officers served" in the army. "There were
many of them, in particular in the Revolutionary Military Soviet, in the central
administrations of the people's commissariat of defense, in the general staff, and at lower
levels - in the military districts, in the armies, corps, divisions, brigades, and all military units.
The Jews still played a prominent role in the political organs." [42] The entire Central Political
Administration of the Red Army came under command of the trustworthy Mekhlis after the
suicide of the trustworthy Gamarnik. Here are several names from the cream of the Political
Administration: Mordukh Khorosh was the deputy director of the Political Administration of
the Red Army in the 1930s, and later, until his arrest, he was in charge of the Political
Administration of the Kiev military district. From 1929 through to 1937, Lazar Aronshtam
headed the political administration of the Belorussian military district, then of the Special Far
Eastern Army, and later -of the Moscow military district. IsaakGrinberg was the Senior

258

Inspector of the Political Administration of the Red Army, and later the deputy director of
the Political Administration of the Leningrad district. Boris Ippo (he participated in the
pacification of Central Asia during the Civil War as the head of the Political Administration of
the Turkestan Front and laterofthe Central-Asian district) was the head of the political
administration of the Caucasus Red Army; and later the director of the Military Political
Academy. The already-mentioned Mikhail Landa from 1930 to 1937 was the chief editor of
Krasnaya Zvezda (The Red Star, the official newspaper of the Soviet military). Naum Rozovsky
was a military prosecutor since the Civil War; by 1936 he was the chief military prosecutor of
the Red Army. [43]

Gamarnik remained the deputy to Voroshilov, the chairman of the Revolutionary Military
Soviet until 1934 (when the organization was disbanded). In the 1930s, in addition to those
named in the previous chapter, among the heads of the central administrations of the Red
Army, we encounter the following individuals: Abram Volp (the head of the Administrative
Mobilization Administration; in the previous chapter he was identified as the chief of staff of
the Moscow military district), Semyon Uritsky (of the Military Intelligence Administration,
until 1937), Boris Feldman - the head of the Central Personnel Administration, and Leontiy
Kotlyar — the head of the Central Military Engineering Administration in the pre-war years.
Among the commanders of the branches of the military we find A. Goltsman, the head of
military aviation from 1932 (we already saw him in the Central Control Commission, and as a
union activist; he died in a plane crash). Among the commanders of the military districts we
again see lona Yakir (Crimean district, and later the important Kiev District), and Lev Gordon
(Turkestan district). [44] Although we have no data on Jewish representation in the lower
ranks, there is little doubt that when a structure (be it a political administration of the army,
a supply service, or a party or a commissariat apparatus) was headed by a Jew, it was
accompanied, as a rule, by a quite noticeable Jewish presence among its staff.

Yet service in the army is not a vice; it can be quite constructive. So what about our good old
GPU-NKVD? A modern researcher, relying on archives, writes: "The first half of the 1930s
was characterized by the increasingly important role of Jews in the state security apparatus."
And "on the eve of the most massive repressions ...the ethnic composition of the supreme
command of the NKVD ... [can be understood with the help of] the list of decorated Chekists
on the occasion of the 20th anniversary of the Cheka-OGPU-NKVD. The list of 407 senior
officials published in the central press contained 56 Jews (13.8%), and 7 Latvians (1.7%). "[45]

When the GPU was reformed into the NKVD (1934) with Yagoda at the head, they twice
published the names of the supreme commissars of the NKVD (what a rare chance to peek
behind a usually impenetrable wall[46]!): commissars of State Security of the 1st Rank Ya.S.
Agranov (the first deputy to Yagoda), V. A. Balitsky, T.D. Deribas, G.E. Prokovev, S.F. Redens,
L.M. Zakovsky; of the 2nd Rank: L.N. Belskiy, K.V. Pauker (they were already decorated in
1927 on the decennial of the Cheka), M.I. Gay, S.A. Goglidze, L.B. Zalin, Z.B. Kats nelson, K.M.
Karlson, I.M. Leplevsky, G.A. Molchanov, L.G. Mironov, A.A. Slutsky, A.M. Shanin, and R.A.

259

Pillyar. Of course, not all of them were Jews but a good half were. So, the Jewish Chekists
were still there; they didn't leave, nor were they forced out of the NKVD, the same NKVD
which was devouring the country after the death of Kirov, and which later devoured itself.

A.A. Slutsky was the director of the NKVD's foreign section; that is, he was in charge of
espionage abroad. "His deputies were Boris Berman and Sergey Shpigelglas." Paukerwas a
barber from Budapest, who connected with the communists while he was a Russian POW in
1916. Initially, he was in charge of the Kremlin security and later became the head of the
operations section of the NKVD. [47] Of course, due to secrecy and the non-approachability
of these highly placed individuals, it is difficult to judge them conclusively. Take, for instance,
Naum (Leonid) Etingon, who orchestrated the murder of Trotsky and was the organizer of
the "Cambridge Five" espionage ring and who oversaw the nuclear espionage after the war
— a true ace of espionage. [48]

Or take LevFeldbin (he used a catchy pseudonym of 'Aleksandr Orlov'). A prominent and
long-serving Chekist, he headed the economic section of the foreign department of GPU,
that is, he supervised all foreign trade of the USSR. He was a trusted agent, of those who
were instructed in the shroud of full secrecy on how "to extract false confessions [from the
victims]." "Many [of the NKVD investigators] ended up being subordinate to him."[49] And
yet he was completely hidden from the public and became famous only later, when he
defected to the West. And how many such posts were there?

Or take Mikhail Koltsov-Fridlyand ("the political advisor" to the Republican government of
Spain)[50], who took part in some of the major GPU adventures.

M. Berman was assigned as deputy to the Narkom of Internal Affairs Ezhov within three days
after the latter was installed on September 27, 1936. Still, Berman remained the director of
the GULag.[51] And along with Ezhov, came his handymen. Mikhail Litvin, his long-time
associate in the Central Committee of the party, became the director of the personnel
department of the NKVD; by May 1937 he rose to the unmatched rank of director of the
Secret Political section of the Main Directorate of State Security of the NKVD. In 1931-36,
Henri kh Lyushkov was the deputy director of that section; he deserted to Japan in 1938 and
was then killed by a Japanese bullet in 1945 - by the end of the war the Japanese did not
want to give him back and had no option but shoot him. In this way, we can extensively
describe the careers of each of them. In the same section, Aleksandr Radzivilovsky was an
"agent for special missions." Another long-time Ezhov colleague, Isaak Shapiro, was Ezhov's
personal assistant from 1934, and then he became the director of the NKVD Secretariat, and
later was the director of the infamous Special Section of the Main Directorate of State
Security of the NKVD. [52]

In December 1936, among the heads of ten sections (for secrecy, designated only by
number) of the Main Directorate of State Security of the NKVD, we see seven Jews: the
Security section (section #1)— K. Pauker; Counter-intelligence (3) — L. Mironov; Special

260

section (5)— I. Leplevsky; Transport (6)— A. Shanin; Foreign section (7) — A. Slutsky; Records
and Registration (8)— V. Tsesarsky; Prisons (10)— Ya. Veinshtok. Over the course of the meat-
grinding year of 1937 several other Jews occupied posts of directors of those sections: A.
Zalpeter— Operations section (2); Ya. Agra nov, followed by M. Litvin— Secret Political section
(4); A Minaev-Tsikanovsky— Counter-intelligence (3); and I. Shapiro - Special section (9). [53]

I named the leadership of the GULag in my book, GULag Archipelago. Yes, there was a large
proportion of Jews among its command. (Portraits of the directors of construction of the
White Sea-Baltic Canal, which I reproduced from the Soviet commemorative corpus of 1936,
caused outrage: they claimed that I have selected the Jews only on purpose. But I did not
select them, I've just reproduced the photographs of all the High Directors of the BelBaltlag
[White Sea - Baltic Canal camp administration] from that immortal book. Am I guilty that
they had turned out to be Jews? Who had selected them for those posts? Who is guilty?) I
will now add information about three prominent men, whom I did not know then. Before
the BelBaltlag, one Lazar Kogan worked as the head of the GULag; Zinovy Katsnelson was the
deputy head of the GULag from 1934 onward; Izrail Plinerwasthe head of the GULag from
1936, and later he oversaw the completion of construction of the Moscow-Volga Canal
(1937). [54]

It can't be denied that History elevated many Soviet Jews into the ranks of the arbiters of the
fate of all Russians.

***

Never publicized information about events of different times flows from different sources:
about the regional Plenipotentiaries of GPU-NKVD in the 1930s (before 1937). The names of
their offices fully deserved to be written in capital letters, for it was precisely them and not
the secretaries of the obkoms, who were the supreme masters of their oblasts, masters of
the life and death of any inhabitant, who reported directly only to the central NKVD in
Moscow. The full names of some of them are known, while only initials remain from others;
and still of others, we know only their last names. They moved from post to post, between
different provinces. (If we could only find the dates and details of their service! Alas, all this
was done in secret). And in all of the 1930s, many Jews remained among those provincial
lords. According to the recently published data, in the regional organs of State Security, not
counting the Main Directorate of State Security, there were 1,776 Jews (7.4% of the total
members serving). [55]

A few Jewish plenipotentiaries are listed here: in Belorussia - Izrail Leplevsky (brother of the
deputy General Prosecutor Grigory Leplevsky, we already saw him in the Cheka; later, he
worked in a senior post in the GPU as a Commissar of State Security of 2nd Rank; and now
we see him as the Narkom of Internal Affairs of Belorussia from 1934 to 1936); in the
Western Oblast- I.M. Blat, he later worked in Chelyabinsk; in the Ukraine -Z. Katsnelson,
we saw him in the Civil Warall around the country, from the Caspian Sea to the White Sea.

261

Now he was the deputy head of the GULag; later we see him as Deputy Narkom of Internal
Affairs of Ukraine; in 1937 he was replaced by Leplevsky. We see D.M. Sokolinsky first In
Donetsk Oblast and later in Vinnitsa Oblast; L.Ya. Faivilovich and Fridberg - in the Northern
Caucasus; M.G. Raev-Kaminsky and Purnis - in Azerbaijan; G. Rappoport - in Stalingrad
Oblast; P.Sh. Simanovsky - in Orlov Oblast; Livshits - in Tambov Oblast; G.Ya. Abrampolsky -
in Gorkov Oblast; A.S. Shiyron, supervising the round-up of the dispossessed kulaks -in
Arkhangel Oblast; I.Z. Ressin-inthe German Volga Republic; Zelikman - in Bashkiriya; N.
Raysky- in Orenburg Oblast; G.I. Shklyar - in Sverdlovsk Oblast; L.B. Zalin - in Kazakhstan;
Krukovsky - in Central Asia; Trotsky - in Eastern Siberia, and Rutkovsky - in the Northern
Krai.

All these high placed NKVD officials were tossed from one oblast to another in exactly the
same manner as the secretaries of obkoms. Take, for instance, Vladimir Tsesarsky: was
plenipotentiary of the GPU-NKVD in Odessa, Kiev and in the Far East. By 1937 he had risen to
the head of the Special section of the Main Directorate of State Security of the NKVD (just
before Shapiro). Or look at S. Mironov-Korol: in 1933-36 he was the head of the
Dnepropetrovsk GPU-NKVD; in 1937 he was in charge of the Western Siberian NKVD; he also
served in the central apparatus of the GPU-NKVD. [56] In the mid-1930s, we see L. Vul as the
head of Moscow and later of Saratov Police. The plenipotentiary in Moscow was L. Belsky
(after serving in Central Asia); later, he had risen to the head of the Internal Service Troops
of the NKVD. In the 1930s we see many others: Foshan was in charge of the border troops;
Meerson was the head of the Economic Planning section of the NKVD; L.I. Berenzon and
later L.M. Abramson headed the finance department of the GULag; and Abram Flikser
headed the personnel section of the GULag. All these are disconnected pieces of information,
not amenable to methodical anal Moreover, there were special sections in each provincial
office of the NKVD. Here is another isolated bit of information: Yakov Broverman was the
head of Secretariat of the Special Section of the NKVD in Kiev; he later worked in the same
capacity in the central NKVD apparatus. [57]

Later, in 1940, when the Soviets occupied the Baltic states of Lithuania, Latvia, and Estonia,
the head of the Dvinsk NKVD was one Kaplan. He dealt so harshly with the people there, that
in 1941, when the Red Army had hardly left and before the arrival of Germans, there was an
explosion of public outrage against the Jews.

In the novel by D.P. Vitkovsky, Half-life, there is a phrase about the Jewish looks of
investigator, Yakovlev (the action is set during Khrushchev's regime). Vitovsky put it rather
harshly so that Jews, who by the end of the 1960s were already on the way of breaking away
from communism and in their new political orientation developed sympathy to any camp
memoirs, were nonetheless repulsed by such a description. I remember V. Gershuni asked
me how many other Jewish investigators did Vitovsky come across during his 30-year-long
ordeal?

262

What an astonishing forgetfulness betrayed by that rather innocent slip! Would not it have
been more appropriate to mention not the "30 years" but 50 years, or, at least, 40 years?
Indeed, Vitovsky might not have encountered many Jewish investigators during his last thirty
years, from the end of the 1930s (though they could still be found around even in the 1960s).
Yet Vitovsky was persecuted by the Organs for forty years; he survived the Solovki camp; and
he apparently did not forget the time when a Russian investigator was a less frequent sight
than a Jewish or a Latvian one.

Nevertheless, Gershuni was right in implying that all these outstanding and not so
outstanding posts were fraught with death for their occupants; the more so, the closer it
was to 1937-38.

***

Our arbiters confidently ruled from their heights and when they were suddenly delivered a
blow, it must have seemed to them like the collapse of the universe, like the end of the
world. Wasn't there anyone among them before the onslaught who reflected on the usual
fate of revolutionaries?

Among the major communist functionaries who perished in 1937-38, the Jews comprise an
enormous percentage. For example, a modern historian writes that if "from 1 January 1935
to 1 January 1938 the members of this nationality headed more than 50% of the main
structural units of the central apparatus of the people's commissariat of internal affairs, then
by 1 January 1939 they headed only 6%."[58]

Using numerous "execution lists" that were published over the recent decades, and the
biographical tomes of the modern Russian Jewish Encyclopedia, we are able to trace to some
degree the fates of those outstanding and powerful Chekists, Red commanders, Soviet party
officials, diplomats, and others, whom we mentioned in the previous chapters of this book.

Among the Chekists the destruction was particularly overwhelming (the names of those
executed are italicized):

G.Ya. Abrampolsky; L.M. Abramson, died in prison in 1939; Yakov Agranov, 1938;[59] Abram
Belenky, 1941; Lev Belsky-Levin, 1941; Matvey Berman, 1939; Boris Berman, 1939; losif Blat,
1937; Ya. Veinshtok, 1939; Leonid Vul, 1938, Mark Gai-Shtoklyand, 1937; Semyon Gendin,
1939; Benjamin Gerson, 1941; Lev Zadov-Zinkovsky, 1938; Lev Zalin-Levin, 1940; A. Zalpeter,
1939; Lev Zakharov-Meyer, 1937; N.Zelikman, 1937; Aleksandr loselevich, 1937, Zinovy
Katsnelson, 1938; LazarKogan, 1939; Mikhail Koltsov-Fridlyand, 1940; Georg Krukovsky,
1938; Izrail Leplevsky, 1938; Natan Margolin, 1938; A. Minaev-Tsikanovsky, 1939; Lev
Mironov-Kagan, 1938; Sergey Mironov-Korol, 1940; Karl Pauker, 1937; Izrail Pliner, 1939;
Mikhail Raev-Kaminsky, 1939; Aleksandr Radzivilovsky, 1940; Naum Raysky-Lekhtman, 1939;
Grigoriy Rappoport, 1938; llya Ressin, 1940; A. Rutkovsky; Pinkhus Simanovsky, 1940; Abram
Slutsky, poisoned in 1938; David Sokol ins ky, 1940; Mikhail Trilisser; Leonid Fayvilovich, 1936;

263

Vladimir Tsesarsky, 1940; A. Shanin, 1937; Isaak Shapiro, 1940; Evsey Shirvindt, 1938;
Grigoriy Shklyar; Sergey Shpigelglas, 1940; Genrikh Yagoda, 1938.

Nowadays entire directories, containing lists of the highest officials of the Central Apparatus
of the Main Directorate of State Security of the NKVD who fell during the Ezhov's period of
executions and repressions, are published. There we see many more Jewish names. [60]

But only accidentally, thanks to the still unbridled glasnostthat began in the beginning of the
1990s, we learn about several mysterious biographies formerly shrouded in secrecy. For
example, from 1937, professor Grigory Mayranovsky, a specialist in poisons, headed the
"Laboratory X" in the Special Section of Operations Technology of the NKVD, which carried
out death sentences through injections with poisons by "the direct decision of the
government in 1937-47 and in 1950"; the executions were performed in a special prisoner
cell at "Laboratory X" as well as abroad even in the 1960s and 1970s. [61] Mayranovsky was
arrested only in 1951; from his cell he wrote to Beria: "Dozens of sworn enemies of the
Soviet Union, including all kinds of nationalists, were destroyed by my hand. "[62] And from
the astonishing disclosure in 1990 we learned that the famous mobile gas chambers were
invented, as it turns out, not by Hitler during the World War II, but in the Soviet NKVD in
1937 by Isai Davidovich Berg, the head of the administrative and maintenance section of the
NKVD of Moscow Oblast(sure, he was not alone in that enterprise, but he organized the
whole business). This is why it is also important to know who occupied middle-level posts. It
turns out, that I.D. Berg was entrusted with carrying out the sentences of the "troika" of the
NKVD of Moscow Oblast; he dutifully performed his mission, which involved s huttling
prisoners to the execution place. But when three "troikas" began to work simultaneously in
the Moscow Oblast, the executioners became unable to cope with the sheer number of
executions. Then they invented a time-saving method: the victims were stripped naked, tied,
mouths plugged, and thrown into a closed truck, outwardly disguised as a bread truck. On
the road the exhaust fumes were redirected into the prisoner-carrying compartment, and by
the time the van arrived to the burial ditch, the prisoners were "ready." (Well, Berg himself
was shot in 1939, not for those evil deeds, of course, but for "the anti-Soviet conspiracy". In
1956 he was rehabilitated without any problem, though the story of his murderous invention
was kept preserved and protected in the records of his case and only recently discovered by
journalists)[63]

There are so many individuals with outstanding lives and careers in the list above! Bela Kun,
the Butcher of Crimea, himself fell at that time, and with him the lives of twelve Commissars
of the communist government of Budapest ended. [64]

However, it would be inappropriate to consider the expulsion of Jews from the punitive
organs as a form of persecution. There was no anti-Jewish motif in those events.
(Notwithstanding, that if Stalin's praetorians valued not only their present benefits and
power but also the opinion of the people whom they governed, they should have left the
NKVD and not have waited until they were kicked out. Still, this wouldn't have spared many

264

of them death, but surely it would have spared them the stigma?) The notion of purposeful
anti-Jewish purge doesn't hold water: "according to available data, at the end of the 1930s
the Jews were one of the few national minorities, belonging to which did not constitute a
"crime" for an NKVD official. There were still no regulations on national and personnel policy
in the state security agencies that was enforced ...from the end of the 1940s to the early
1950s" [65]

***

Many Party activists fell under the destructive wave of 1937-1938. From 1936-37 the
composition of the Soviet of People's Commissars began to change noticeably as the purges
during the pre-war years ran through the prominent figures in the people's commissariats.
The main personage behind collectivization, Yakovlev, had met his bullet; the same
happened to his comrades-in-arms, Kalmanovich and Rukhimovich, and many others. The
meat-grinder devoured many old "honored" Bolsheviks, such as the long-retired Ryazanov or
the organizer of the murder of the TsarGoloshchekin, not to mention Kamenev and
Zinovyev. (Lazar Kaganovich was spared although, he himself was the "iron broom" in
several purges during 1937-38; for example, they called his swift purge of the city of Ivanov
the "BlackTornado.")[66]

They offer us the following interpretation: "This is a question about the victims of the Soviet
dictatorship; they were used by it and then mercilessly discarded when their services
became redundant." [67] What a great argument! So for twenty years these powerful Jews
were really used? Yet weren't they themselves the zealous cogs in the mechanism of that
very dictatorship right up to the very time when their "services became redundant"? Did not
they make the great contribution to the destruction of religion and culture, the intelligentsia,
and the multi-million peasantry?

A great many Red Army commanders fell under the axe. "By the summer of 1938 without
exception all... commanders of military districts ... who occupied these posts by June 1937
disappeared without a trace." The Political Administration of the Red Army "suffered the
highest losses from the terror" during the massacre of 1937, after the suicide of Gamarnik.
Of the highest political officers of the Red Army, death claimed all 17 army commissars, 25
out of 28 corps commissars, and 34 out of 36 brigade (divisional) commissars. [68] We see a
significant percentage of Jews in the now-published lists of military chiefs executed in 1937-
38.[69]

Grigory Shtern had a very special military career; he advanced along the political officer's
path. During the Civil War he was military commissar at regimental, brigade, and divisional
levels. In 1923-25 he was the head of all special detachments in the Khorezm [a short-lived
republic after the Bolshevik revolution] troops during the suppression of rebellions in Central
Asia. Until 1926, he was the head of the political administration division. Later he studied at
the military academy for senior military officers [and thus became eligible for proper military

265

posts]; in 1929-34 he was a "military advisor to the Republican government in Spain" (not to
be confused with Manfred Shtern, who also distinguished himself among the Red Spaniards
under the alias of "General Kleber"). Later he was the Chief of Staff of the Far Eastern Front
and conducted bloody battles at Lake Khasan in 1938 together with Mekhlis, at the same
time conspiring against Marshall Blucher, whom he ruined and whose post of the front
commander he took over after the arrest of the latter. In March 1939, at the 18th Party
Congress, he made this speech: "Together we have destroyed a bunch of good-for-
nothings— the Tukhachevskys, Gamarniks, Uborevichs [former Soviet Marshallsf and similar
others." Well, he himself was shot later, in autumn 1941. [70] Shtern's comrade-in-arms in
aviation, Yakov Smushkevich, also had a head-spinning career. He too began as a political
officer (until the mid-1930s); then he studied at the academy for top officers. In 1936-37 he
had also fought in Spain, in aviation, and was known as "General Douglas". In 1939 he was
commander of the aviation group at Khalkhin Gol [on the Manchurian-Mongolian border,
site of Soviet-Japanese battles won by the Russians]. Afterthat he rose to the commander of
all air forces of the Red Army - the General Inspector of the Air Force; he was arrested in
May 1941 a nd executed i n the sa me yea r. [71]

The wave of terror spared neither administrators, nor diplomats; almost all of the diplomats
mentioned above were executed.

Let's name those party, military, diplomatic, and managerial figures whom we mentioned
before on these pages who now were persecuted (the names of the executed are italicized):

Samuil Agursky, arrested in 1938; Lazar Aronshtam, 1938; Boris Belenky, 1938; Grigory
Belenky, 1938; Zakhar Belenky,1940; Mark Belenky, 1938; Moris Belotsky, 1938; German
Bitker, 1937; Aran Vainshtein, 1938; Yakov Vesnik, 1938; Izrail Veitser, 1938; Abram Volpe,
1937; YanGamarnik, committed suicide in 1937; Mikhail Gerchikov, 1937; Evgeny Gnedin,
arrested in 1939; Philip Goloshchekin, 1941; Ya. Goldin, 1938; Lev Gordon, arrested in 1939;
IsaakGrinberg, 1938; Yakov Gugel, 1937; Aleksandr Gurevich, 1937; Sholom Dvoilatsky,
1937; Maks Deych, 1937; Semyon Dimanshtein, 1938; Efim Dreitser, 1936; Semyon
Zhukovsky, 1940; Samuil Zaks, 1937; Zinovy Zangvil, IsaakZelensky, 1938; Grigory Zinovyev,
1936; S. Zorin-Gomberg, 1937; Boris Ippo, 1937; Mikhail Kaganovich, committed suicide in
expectation of arrest, 1941; Moisey Kalmanovich, 1937; LevKamenev, 1936; Abram
Kamensky, 1938; Grigoriy Kaminsky, 1938; llya Kit-Viytenko, arrested in 1937 and spent 20
years in camps; I.M. Kleiner, 1937; Evgeniya Kogan, 1938; Aleksandr Krasnoshchyokov-
Tobinson, 1937; LevKritsman, 1937; Solomon Kruglikov, 1938; Vladimir Lazarevich, 1938;
Mikhail Landa, 1938; Ruvim Levin, 1937; Yakov Livshits, 1937; Moisey Lis ovsky, arrested in
1938; Frid Markus, 1938; LevMaryasin, 1938; Grigory Melnichansky, 1937; Aleksandr
Minkin-Menson, died in camp in 1955; Nadezhda Ostrovskaya, 1937; Lev Pechersky, 1937; I.
Pinson, 1936; losif Pyatnitsky-Tarshis, 1938; Izrail Razgon, 1937; Moisey Rafes, 1942; Grigory
Roginsky, 1939; Marsel Rozenberg, 1938; Arkady Rozengolts, 1938; Naum Rozovsky, 1942;
Boris Royzenman, 1938; E. Rubinin, spent 15 years in camps; Yakov Rubinov, 1937; Moisey

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Rukhimovich, 1938; OskarRyvkin, 1937; David Ryazanov, 1938; Veniamin Sverdlov, 1939;
Boris Skvirsky, 1941; losifSlavin, 1938; Grigoriy Sokolnikov-Brilliant, killed in prison, 1939;
IsaakSolts, died in confinement in 1940; Naum Sokrin, 1938; Lev Sosnovsky, 1937; Artur
Stashevsky-Girshfeld, 1937; Yury Steklov-Nakhamkis, 1941; Nikolay Sukhanov-Gimmer, 1940;
Boris Tal, 1938; Semyon Turovsky, 1936; Semyon Uritsky, 1937; Evgeny Fainberg, 1937;
Vladimir Feigin, 1937; Boris Feldman, 1937; Yakov Fishman, arrested in 1937; Moisey
Frumkin, 1938; Maria Frumkina-Ester, died in camp, 1943; Leon Khaikis, 1938; Avenir
Khanukaev; Moisey Kharitonov, died in camp, 1948; Mendel Khataevich, 1937; Tikhon
Khvesin, 1938; losif Khodorovsky, 1938; Mordukh Khorosh, 1937; Isay Tsa I kovich, arrested in
1937; Efim Tsetlin, 1937; Yakov Chubin; N. Chuzhak-Nasimovich; Lazar Shatskin, 1937; Akhiy
Shilman, 1937; lerokhim Epshtein, arrested in 1938; lona Yakir, 1937; Yakov Yakovlev-
Epshtein, 1938; Grigory Shtern, 1941.

This is indeed a commemoration roster of many top-placed Jews.

Below are the fates of some prominent Russian Jewish socialists, who did not join the
Bolsheviks or who even struggled against them.

Boris Osipovich Bogdanov (born 1884) was an Odessan, the grandson and son of lumber
suppliers. He graduated from the best commerce school in Odessa. While studying, he joined
Social Democrat societies. In June 1905, he was the first civilian who got on board the
mutinous battleship, Potemkin, when she entered the port of Odessa; he gave a speech for
her crew, urging sailors to join Odessa's laborstrike; he delivered letters with appeals to
consulates of the European powers in Russia. He avoided punishment by departing for St.
Petersburg where he worked in the Social Democratic underground; he was a Menshevik. He
was sentenced to two 2-year-long exiles, one after another, to Solvychegodsk and to
Vologda. Before the war, he entered the elite of the Menshevik movement; he worked
legally on labor questions. In 1915 he became the secretary of the Labor Group at the
Military Industrial Committee, was arrested in January 1917 and freed by the February
Revolution. He was a member of the Executive Committee of the Soviet of Workers' and
Soldiers' Deputies of Petrograd, and regularly chaired its noisy sessions which attracted
thousands of people. From June 1917 he was a member of the Bureau of the Ail-Russian
Central Executive Committee and persistently opposed ongoing attempts of the Bolsheviks
to seize power. After the failed Bolshevik rebellion in July 1917 he accepted the surrender of
the squad of sailors besieged in the Petropavlovsk Fortress. After the October coup, in 1918
he was one of the organizers of a nti -Bolshevik workers movement inPetrograd. During the
Civil War he lived in Odessa. Afterthe Civil War he tried to restart the Menshevik political
activity, but at the end of 1920 he was arrested for one year. That was the beginning of
many years of unceasing arrests and sentences, exiles and camps, and numerous transfers
between different camps — the so-called "Great Road" of so many socialists in the USSR.
And all that was just for being a Menshevik in the past and for having Menshevik convictions
even though by that time he no longer engaged in politics and during brief respites simply

267

worked on economic posts and just wanted a quiet life; however, he was suspected of
economic "sabotage." In 1922 he requested permission to emigrate, but shortly before
departure was arrested again. First he was sent to the Solovki prison camp and later exiled
to the Pechora camp [in the Urals]; his sentences were repeatedly extended by three years;
he experienced solitary confinement in the Suzdal camp and was repeatedly exiled. In 1931
they attempted to incriminate him in the case of the "All-Soviet Bureau of Mensheviks," but
he was lucky and they left him alone. Yet he was hauled in again in 1937, imprisoned in the
Omsk jail (together with already-imprisoned communists), where he survived non-stop
interrogations which sometimes continued without a pause for weeks, at any time of the day
or night (there were three shifts of investigators); he served out 7 years in the Kargopol
camp (several other Mensheviks were shot there); later he was exiled to Syktyvkar; in 1948
he was again sentenced and exiled to Kazakhstan. In 1956 he was rehabilitated; he died in
1960, a worn-out old man.

Boris Davidovich Kamkov-Kats (born 1885) was the son of a country doctor. From
adolescence, he was a member of the Socialist Revolutionary Party. Exiled in 1905 to the
Turukhan Krai, he escaped. Abroad, he graduated from the Heidelberg University School of
Law. He was a participant in the Zimmerwald [Switzerland] Conference of socialists (1915).
After the February Revolution he returned to Russia. He was one of the founders of the Left
Socialist Revolutionary Party; at the time of the October coup he entered into a coalition
with the Bolsheviks. He took part inthe dispersal of the Russian Constituent Assembly in
January 1918. From April he urged breaking the alliance with the Bolsheviks; in June he
already urged "a revolutionary uprising against them. After the failed rebellion of the
Socialist Revolutionaries, he went underground. After a brief arrest in 1920, he was arrested
again in 1921, and exiled in 1923. Between exiles he spent two years in prison and
experienced the same "Great Road." In 1933 he was exiled to Archangel; he was arrested
again in 1937 and executed in 1938.

Abram Rafailovich Gots (born 1882) was the grandson of a millionaire tea merchant, V.Ya.
Visotsky. From the age of 14, he was in the the Socialist Revolutionary movement from the
very creation of the SR party in 1901 (his brother Mikhail was the party leader). From 1906,
he was a terrorist, a member of the militant wing of the SRs. From 1907-1915 he was in hard
labor camps; he spent some time sitting inthe infamous Aleksandrovsky Central. He was a
participant of the February Revolution in Irkutsk and later in Petrograd. He was a member of
the executive committees of the Soviet of Workers' and Soldiers' Deputies of Petrograd and
of the Soviet Peasant's Deputies and a member of the Presidium of the Ail-Russian Central
Executive Committee. From 25 October 1917 he headed the anti-Bolshevik Committee for
the Salvation of the Motherland and Revolution. During the Civil War he continued his
struggle against Bolsheviks. In 1920 he was arrested; at the trial of the Socialist
Revolutionaries in 1922 he was sentenced to death, commuted to 5 years of imprisonment.
Later he experienced the "Great Road" of endless new prison terms and exiles. In 1939 he
was sentenced to 25 years inthe camps and died in one a year later.

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Mikhail Yakovlevich Gendelman (bom 1881) was an attomey-at-law and a Socialist
Revolutionary from 1902. He participated in the February Revolution in Moscow, was a
member of the Executive Committee of the Soviet of Soldiers' and Workers' Deputies, a
member of the Presidium of the Ail-Russian Central Executive Committee, and a member of
the Central Committee of the Socialist Revolutionary Party. On 25 October 1917, he left the
meeting of the 2nd Ail-Russian Congress of the Soviets in protest againstthe Bolsheviks. He
was elected to the Constituent Assembly and participated in its only session, on 5 January
1918. Later in Samara he participated in the Committee of Members of the Constituent
Assemby. He was arrested in 1921; in 1922 he was sentenced to death at the trial of the
Socialist Revolutionaries, commuted to 5 years in prison. After numerous prison terms and
exiles, he was shot in 1938.

Mikhail Isaakovich Liber-Goldman (born 1880) was one of the founders of the Bund (1897), a
member of the Central Committee of the [General Jewish Labor] Bund of Lithuania, Poland
and Russia in Emigration; he represented the Bund atthe congresses of the Russian Social
Democratic Workers' Party. He participated in the revolution of 1905-06. In 1910 he was
exiled for three years to Vologda Province, fled soon thereafter and emigrated again. He was
a steady and uncompromising opponent of Lenin. He returned to Russia after 1914, and
joined the Socialist "Defender" movement ("Defense of the Motherland in War"). After the
February revolution, he was a member of the Executive Committee of the Petrograd Soviet
of Soldiers' and Workers' Deputies, and later he was a member of the Presidium of the All-
Russian Central Executive Committee. (He left the latter post after the October coup). Then
he briefly participated in the Social Democratic Workers' Party of the Mensheviks. He
worked on economic positions andwasone of the leaders of the Menshevik underground in
the USSR. His "Great Road" arrests and exiles began inl923. He was arrested again and
executed in Alma-Ata in 1937.

For many, there was a similarfate, with repeated sentences and exiles, right up to the climax
of 1937-38.

Yet in those years purges swept all over the country, destroying the lives of countless
ordinary people, including Jews, people who had nothing to do with politics or authority.
Here are some of the Jews who perished:

Nathan Bernshtein (born 1876) a music scholarand critic; he taught the history of music and
aesthetics and wrote a number of books; arrested in 1937, he died in prison.

Matvei Bronshtein (born 1906) a talented theoretical physicist, Doctor of Science, who
achieved extraordinary results. He was the husband of Lyudmila K. Chukovskaya. Arrested in
1937, he was executed in 1938.

Sergey Ginter (born 1870) an architect and engineer; arrested in 1934, exiled to Siberia,
arrested again in 1937 and executed.

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Veniamin Zilbermints (bom 1887) a mineralogist and geochemist; specialist on rare elements,
he laid the foundation for semi-conductor science; he was persecuted in 1938.

Mikhail Kokin (born 1906) an Orientalist, Sinologist and historian, arrested in 1937 and
executed.

Ilya Krichevsky (born 1885) a microbiologist, immunologist (also trained in physics and
mathematics), Doctor of Medical Sciences, founder of a scientific school, chairman of the
National Association of Microbiologists; arrested in 1938 and died in 1943.

Solomon Levit (born 1894), geneticist; he studied the role of heredity and environment in
pathology. Arrested in 1938 and died in prison.

lokhiel Ravrebe (born 1883), an Orientalist, Judaist, one of the founders of the reestablished
Jewish Ethnographic Society in 1920. Accused of creating a Zionist organization, he was
arrested in 1937 and died in prison.

Vladimir Finkelshtein (born 1896), a chemical physicist, professor, corresponding member of
the Ukrainian Academy of Sciences; he had many works in applied electrical chemistry;
persecuted in 1937.

Ilya Khetsrov (born 1887), a hygienistand epidemiologist; he studied environmental hygiene,
protection of water resources, and community hygiene. Arrested in 1938 and executed.

Nakhum Schwartz (born 1888), a psychiatrist, studied Jewish psychology. In 1921-23 he
taught Hebrew and wrote poetry in Hebrew. Accused of Zionist activity, he was arrested in
1937 and later died in prison.

Here are the fates of the three brothers Shpilrein from Rostov-on-Don. Jan (born 1887) was
a mathematician; he applied mathematical methods in electrical and heat engineering, he
was professor at the Bauman Moscow State Technical University and later the dean of its
Electrical Engineering Department. He was persecuted and died in 1937. Isaak (born 1891)
was a psychologist, Doctor of Philosophy. In 1927 he became the head of the Ail-Russian
Society of Psychotechnology and Applied Psychophysiology; he performed extensive
psychological analysis of professions and optimization of working environment. He was
arrested in 1935 and later executed. Emil (born 1899) was a biologist, the dean of the
Biology Department of Rostov University. He was shot in 1937.

Leonid Yurovsky (born 1884) Doctor of Political Economy, one of the authors of the
monetary reform of 1922-24. A close friend to A.V. Chayanov and N.D. Kondratev
[prominent Russian scientists], he was arrested in 1930, freed in 1935, then arrested again in
1937 and executed.

***

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Despite the overwhelming percentage of high-placed, "aristocratic" Jews, who fell under
Stalin's axe, the free Western press did not perceive the events as specifically the
persecution of Jews: the Jews were massacred simply because of their abundance in the top
tiers of the Soviet hierarchy. Indeed, we read such a stipulation in the collection of works
Evreysky Mir [The Jewish World] (1939): "No doubt that the Jews in the USSR have
numerous opportunities, which they did not have before the revolution, and which they do
not have even now in some democratic countries. They can become generals, ministers,
diplomats, professors, the most high-ranking and the most servile aristocrats." Opportunities
but "in no way rights", because of the absence of such rights, "Yakir, Garmanik, Yagoda,
Zinovyev, Radek, Trotsky" and the rest fell from their heights and lost their very lives. "[72]
Still, no nationality enjoyed such a right under the communist dictatorship; it was all about
the ability to cling to power.

The long-time devoted socialist, emigrants. Ivanovich (S.O. Portugeis), admitted: "Under the
Tsars, the Jews were indeed restricted in their 'right of living'; yet their 'right to live' was
incomparably greater then than under Bolshevism." Indeed. However, at the same time,
despite being perfectly aware of collectivization, he writes that the "awkward attempts to
establish 'socialism' in Russia took the heaviesttoll from the Jews"; that "the scorpions of
Bolshevism did not attack any other people with such brutal force as they attacked
Jews." [73]

Yet during the Great Plague of dekulakization, it was not thousands but millions of peasa nts
who lost both their 'right of living' and the 'right to live'. And yet all the Soviet pens (with so
many Jews among them) kept complete silence about this cold-blooded destruction of the
Russian peasantry. In unison with them, the entire West was silent. Could it be really out of
the lack of knowledge? Or was it for the sake of protecting the Soviet regime? Or was it
simply because of indifference? Why, this is almost inconceivable: 15 million peasants were
not simply deprived of entering the institutes of higher learning or of the right to study in
graduate school, or to occupy nice posts — no! They were dispossessed and driven like cattle
out of their homes and sent to certain death in the taiga and tundra. And the Jews, among
other passionate urban activists, enthusiastically took the reins of the collectivization into
their hands, leaving behind them persistent evil memory. And who had raised their voices in
defense of the peasants then? And now, in 1932-33, in Russia and Ukraine - on the very
outskirts of Europe, five to six million people died from hunger! And the free press of the
free world maintained utter silence... And even if we take into account the extreme Leftist
bias of the contemporary Western press and its devotion to the socialist "experiment" in the
USSR, it is still impossible not to be amazed at the degree to which they could go to be blind
and insensitive to the sufferings of even tens of millions of fellow humans.

If you don't see it, your heart doesn't cry.

During the 1920s, the Ukrainian Jews departed from their pro-Russian-statehood mood of
1917-1920, and by the end of the 1920s "the Jews are among Ukrainian chauvinists and

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separatists, wielding enormous influence there— but only in the cities. "[74] We can find such
a conclusion: the destruction of Ukrainian-language culture in 1937 was in part aimed
against Jews, who formed "a genuine union" with Ukrainians "for the development of local
culture in Ukrainian language."[75] Nevertheless, such a union in cultural circles could not
soften the attitudes of the wider Ukrainian population toward Jews. We have already seen in
the previous chapter how in the course of collectivization "a considerable number of Jewish
communists functioned in rural locales as commanders and lords over life and death. "[76]
This placed a new scaron Ukrainian-Jewish relations, already tense for centuries. And
although the famine was a direct result of Stalin's policy, and not only in Ukraine (it brutally
swept across the Volga Region and the Urals), the suspicion widely arose among Ukrainians
that the entire Ukrainian famine was the work of the Jews. Such an interpretation has long
existed (and the Ukrainian emigre press adhered to it until the 1980s). "Some Ukrainians are
convinced that 1933 was the revenge of the Jews for the times of Khmelnitsky."[77] [A 17th
century Cossack leaderwho conducted bloody anti-Jewish pogroms in Ukraine].

Don't expect to reap wheat where the weed was sewn. The supreme authority of so many
Jews along with only a small number of Jews being touched by the grievances which afflicted
the rest of population could lead to all sorts of interpretations.

Jewish authors who nervously kept an eye on anti-Semitism in the USSR did not notice this
trampled ash, however, and made rather optimistic conclusions. For instance, Solomon
Schwartz writes: "From the start of the 1930s, anti-Semitism in the Soviet Union quickly
abated", and "in the mid-1930s it lost the character of a mass phenomenon ...anti-Semitism
reached the all-time low point." He explains this, in part, as the result of the end of the NEP
(the New Economic Policy) and thereby the disappearance of Jewish businessmen and petty
Jewish merchants. Later, "forced industrialization and lightning-fast collectivization," which
he favorably compares with a kind of "shock therapy, i.e., treatment of mental disorders
with electric shocks," was of much help. In addition he considers that in those years the
ruling communist circles began to struggle with Great-Russian "chauvinism." (Well, they did
not begin; they just continued the policy of Lenin's intolerance). Schwartz soundly notes that
the authorities were "persistently silent about anti-Semitism", "in order to avoid the
impression that the struggle against Great-Russian chauvinism is a struggle for the Jews."[78]

In January 1931, first the New York Times, [79] and later the entire world press published a
sudden and ostentatious announcement by Stalin to the Jewish Telegraph Agency: "The
Communists, as consistent internationalists, cannot help but be an irreconcilable and sworn
enemy of anti-Semitism. In the USSR, anti-Semitism is strictly prosecuted by law as a
phenomenon deeply hostile to the Soviet order. Active anti-Semites are punished, according
to the laws of the USSR, with the death penalty."[80] See, he addressed the democratic
West and did not mind specifying the punishment. And it was only one nationality in the
USSR that was set apart by being granted such a protection. And world opinion was
completely satisfied with that.

272

But characteristically, the announcement by the Leader was not printed in the Soviet press
(because of his cunning reservations); it was produced for export and he hid this position
from his own citizens; in the USSR it was only printed at the end of 1936. [81] Then Stalin
sent Molotov to make a similarannouncement at the Congress of Soviets.

A contemporary Jewish author, erroneously interpreting Molotov's speech, suggests that
speaking on behalf of the government he threatened to punish "anti-Semitic feelings" with
death. [82] Feelings! No, Molotov did not mention anything like that; he did not depart from
Stalin's policy of persecuting "active anti-Semites." We are not aware of any instance of
death penalty in the 1930s for anti-Semitism, but people were sentenced for it according to
the Penal Code. (People whispered that before the revolution the authorities did not punish
as harshly even for libels against the Tsar.)

But now S. Schwartz observes a change: "In the second half of the 1930s, these sentiments
[people's hostility toward Jews] became much more prevalent ... particularly in the major
centers, where the Jewish intelligentsia and semi-intelligentsia were concentrated.... Here
again the legend about "Jewish domination" gradually began to come back to life, and they
began to spread exaggerated notions about the role of Jews in the middle and top ranks of
government." Well, whether or not it was really a legend, he immediately attempted to
explain it, though in a quite naive manner, suggesting the same old excuse that the Jewish
intelligentsia and semi-intelligentsia simply had almost no other source of livelihood under
Soviet conditions except the government service. "[83]

This is so shameful to read. What oppression and despair! See, they had almost no other
sources of livelihood, only privileged ones. And the rest of population was absolutely free to
toil on kolkhoz fields, to dig pits, and to roll barrows at the great construction projects of the
5-year plans...

In official policy, nothing had changed in the 1930s in the Jewish Question from the time of
the revolution; no official hostility toward Jews existed. Indeed, they used to dream and
proclaim about the impending end of all national conflicts.

And the foreign Jewish circles did not and could not sense any oppression of the Jews in the
USSR. In the article The Jews and the Soviet Dictatorship, S. Ivanovich wrote: "Abroad, many
believe that there is no anti-Semitism in Russia, and on that basis they are favorably
disposed toward the Soviet authorities. But in Russia they know that this is not true."
However, Jews "pray for the long-life of the Soviet regime ... and are strongly afraid of its
demise," for "Stalin protects them from pogroms and hopefully would protect them in
future." The author sympathizes with such an opinion, although he considers it flawed: "If
the Bolshevik dictatorship falls, no doubt there will be wild anti-Semitic ravages and violence
...The fall of the Soviet regime would be a catastrophe for the Jews, and any friend of the
Jewish people should reject such a prospect with horror"; yet at the same time he remarks

273

that "the Soviet dictatorship is already embarrassed by the Judeophilia and Jewish
dominance attributed to it." [84]

The resolution on Stalin's report at the 16th Party Congress provided the general political
direction for the 1930s, calling for an energetic struggle against chauvinism, and primarily
against the Great Russian chauvinism. The Party language was easily understood by all. And
for several more years this struggle was enthusiastically carried on. Yet what kind of Stalinist
madness was it? By that time there was no trace left of the Great Russian chauvinism. Stalin
was not able to envision the immediate future [of WWII] - when only Russian patriotism
would save him from imminent doom.

Then they have already started to sound the alarm about the danger of any rebirth of
Russian patriotism. In 1939, S. Ivanovich claimed to notice a trend "of this dictatorship
returning to some national traditions of Moscovite Russ and Imperial Russia"; he caustically
cited several stamps that entered popular discourse around that time such as the '"love for
the Motherland', 'national pride' etc." [85]

See, this is where the mortal danger for Russia lurked then, immediately before Hitler's
assault-inthat ugly Russian patriotism!

This alarm did not leave the minds of Jewish publicists for the next half century, even when
they looked back at that war, when mass patriotism blazed up, at the war which saved
Soviet Jewry. So in 1988 we read in an Israeli magazine: "Vivid traditions of the Black
Hundreds ... were the foundation of 'vivifying Soviet patriotism', which blossomed later,
during the Great Patriotic War"[86] [the official Russian designation forthe Eastern front in
WWII].

Looking back at that war of 1941-1945, let's admit that this is a highly ungrateful judgment.

So, even the purest and most immaculate Russian patriotism has no right to exist - not now,
not ever?

Why is it so? And why it is that Russian patriotism is thus singled out?

An important event in Jewish life in the USSR was the closing of the YevSek atthe Central
Committee of the Ail-Russian Communist Party of Bolsheviks in 1930. Though in accord with
the Soviet blueprint, this act blocked any separate development of a Jewish society having
"national, cultural, and individual Jewish autonomy." From now on Jewish cultural
development lay within the Soviet mainstream. In 1937-38 the leading Yevseks -
Dimanshtein, Litvakov, Frumkina-Ester and their associates Motl Kiper, Itskhok Sudarsky,
AleksandrChemerissky-who, in words of Yu. Margolina, "in the service of the authorities
carried out the greatest pogrom against Jewish culture,"[87] were arrested and soon
executed. Many Yevseks, "occupying governing positions in the central and local

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departments of the Society for Settling Toiling Jews on the Land (OZET) and in the Jewish
community, Jewish cultural and educational structures," also fell under the juggernaut. In
1936-39, the majority of them were persecuted." [88] The poisonous atmosphere of 1930s
now reached these levels too. During open public meetings they began to accuse and expose
prominent Jewish communists, who at some time before were members either of the Bund
or of the Zionist Socialist Party, or even of Poale-Zion, all of which were crippled under the
Soviet regime. Was there anyone, whose past the Bolsheviks did not try to criminalize?
"Who have you been before...?" In 1938 Der Ernes was closed also.

What about education? "Right up to 1933 the number of Jewish schools and Jewish students
in them increased despite the early (1920s) critique "of nationalistic over-zealous ness'" in
the actions of the Yevseks on the 'forced transition of Jewish education into Yiddish. "'[89]
From 1936 to 1939 a "period of accelerated decline and even more accelerated inner
impoverishment" of the schools inYiddishwas noted. [90] After 1936-37 "the number of
Jewish schools began to decline quickly even in Ukraine and Belorussia"; the desire of
parents to send their children to such schools had diminished. "Education in Yiddish was
seen as less and less prestigious; there was an effort to give children an education in the
Russian language." Also, from the second half of the 1930s the number of institutions of
higher education lecturing in Yiddish began to decline rapidly"; "almost all Jewish institutions
of higher education and technical schools were closed by 1937-38."[91]

At the start of 1930s the Jewish scientific institutes at the academies of science of Ukraine
and Belorussia were closed; in Kiev 'The Institute of Jewish Proletarian Culture' fell into
desolation." And soon after this arrests followed (Mikhail Kokin of the Leningrad Institute of
Philosophy, literature and History was executed; lokhiel Rabrebe, formerly of the Petrograd
Institute of Higher Jewish Studies, who in the 1930s headed the Jewish Section of the Public
Library, was sentenced to 8 years and died in the transit camp). [92]

Persecutions spread to writers in Yiddish: Moyshe Kulbak was persecuted in 1937; Zelik
Akselrod, in 1940; Abram Abchuk, a teacher of Yiddish and a critic, in 1937; writer Gertsl
Bazov , was persecuted in 1938. Writer I. Kharik and critic Kh. Dunets were persecuted also.

Still, "literature in Yiddish was actively published until the end of the 1930s. Jewish
publishers were working in Moscow, Kiev, and Minsk." Yet what kind of literature was it? In
the 1930s "the overwhelming majority of works were written stereotypically, in accordance
with the unshakable principles of 'socialist realism. "'[93] Literature in Yiddish "from the
1930s up to June 1941 ... was marked by the cult of Stalin. Unbridled flattery for Stalin
flowed from the bosom of Jewish poetry..." [94] Itsik Feder "managed to light up even official
propaganda with lyrical notes. These monstrous sayings are ascribed to his pen: 'You
betrayed your father — this is great!', and 'I say 'Stalin' but envision the sun."'[95] Most of
these writers, who zealously tried to please Stalin, were arrested ten years later. But some of
them, as mentioned above, had already drawn this lot.

275

Similarly, "the ideological press of official communist doctrine signified for many Jewish
artists and sculptors a complete break up, quite often tragic, with the national Jewish
traditions." (Still, what culture in the USSR was not touched by this?) So it comes as little
surprise that "the overwhelming majority ... of Jewish theaters devoted much attention to
propaganda performances." This included all 19 aforementioned professional Yiddish
theaters and "numerous independent collectives, studios, and circles. "[96]

Concerning Hebrew culture which preserved the national traditions: it was by now
conclusively banished and went underground.

It has already been mentioned that the Zionist underground was crushed by the beginning of
the 1930s. Many Zionists were already rounded up, but still many others were accused of
"the Zionist conspiracy." Take Pinkhas Dashevsky (from Chapter 8) - in 1933 he was arrested
as a Zionist. Pinkhas Krasny was not a Zionist but was listed as such in his death sentence. He
was former Minister of Petliura's Directorate, emigrated but later returned into the USSR. He
was executed in 1939. Volf Averbukh, a Poale-Zionistfrom his youth, left for Israel in 1922,
where "he collaborated with the communist press." In 1930, he was sent back to the USSR,
where he was arrested. [97]

"Most of the semi-legal cheder schools and yeshivas were shut down" around that time.
Arrests rolled on from the late 1920s in the Hasidic underground. Yakov-Zakharia Maskalik
was arrested in 1937, Abrom-Levik Slavin was arrested in 1939. By the end of 1933, "237
synagogues were closed, that is, 57% of all existing in the first years of Soviet authority ... In
the mid-1930s, the closure of synagogues accelerated." From 1929, "the authorities began
to impose excessive tax on matzo baking." In 1937, "the Commission on the Questions of
Religions at the Central Executive Committee of the USSR prohibited baking matzo in Jewish
religious communities." In 1937-38 "the majority of clergy of the Jewish religious cult were
persecuted. There were no rabbis in the majority of still-functioning synagogues."[98] "In
1938 a 'hostile rabbinical nest' was discovered in the Moscow Central Synagogue; the rabbis
and a number of parishioners were arrested." [99] The Rabbi of Moscow, Shmuel-Leib
Medalia, was arrested and executed in 1938. (His son, Moishe Medalia, was arrested at the
same time). In 1937, the Rabbi of Saratov, losif Bogatin, was arrested. [100]

In the early 1930s, when the Jewish religion was restricted in the USSR, the closing of
thousands of Orthodox Christian temples and the destruction of many of them rolled along
throughout the entire country. They especially hurried to "liberate" Soviet Moscow from the
church; Boris lofan was in charge of that "reconstruction." In that bitter and hungry year of
devastating breakdown of the country, they promoted projects for a grand Palace of Soviets
in place of the Cathedral of Christthe Savior. Izvestiya reports: "So far, eleven projects are
presented at the exhibition. Particularly interesting among them are the works of architects
Fridman, B. lofan, Bronshtein, and Ladovsky."[101] Later, the arrests reached the architects
as well.

276

The move toward "settling the toiling Jews on the land" gradually became irrelevant for
Soviet Jews. "The percentage of Jewish settlers abandoning lands given to them remained
high." In 1930-32, the activity of foreign Jewish philanthropic organizations such as Agro-
Joint, OKG, and EKO in the USSR, had noticeably decreased." And although in 1933-38 it had
still continued within the frameworks of new restrictive agreements, "in 1938 the activity
ceased completely." "In the first half of 1938, first the OZET and then the Committee for
Settling the Toiling Jews on the Land (KomZET) were dissolved. The overwhelming majority
of remaining associates of these organizations, who were still at liberty, were persecuted."
By 1939, "the Central Committee of the Communist Party of Ukraine decided to liquidate
...'the artificially' created national Jewish districts and boroughs. "[102]

Nonetheless, the idea of a Jewish colony in Birobidzhan was not abandoned in the 1930s and
was even actively advanced by government. In order to put spirit into the masses, the
authorities staged the Second Ail-Union Congress of the OZET in Moscow in December
1930.[103] By the end of 1931, the general population of that oblast was 45,000 with only
5,000 Jews among them, although whole villages with homes were built for their settlement
and access roads were laid (sometimes by inmates from the camps nearby; for example, the
train station of Birobidzhan was constructed in this manner). [104] Yet non-Jewish
colonization of the region went faster than Jewish colonization.

In order to set matters right, in autumn of 1931 the Presidium of the Central Executive
Committee of the RSFSR decreed that another 25,000 Jews should be settled in Birobidzhan
during the next two years, after which it would be possible to declare it the Jewish
Autonomous Republic. However, in the following years the number of Jews who left
exceeded the number of Jews arriving, and by the end of 1933, after six years of colonization,
the number of settled Jews amounted only to 8,000; of them only 1,500 lived in rural areas,
i.e. worked in kolkhozes; that is, the Jews comprised less than 1/5 of all kolkhoz workers
there. (There is also information that the land in the Jewish kolkhozes was fairly often tilled
by hired Cossacks and Koreans). The oblast could not even provide enough agricultural
products for its own needs. [105]

Nevertheless, in May 1934, when the non-Jewish population had already reached 50,000,
Birobidzhan was loudly declared a Jewish Autonomous Oblast. (It still did not qualify for the
status of a "republic")

Thus, there was no "national enthusiasm among the Jewish masses, which would ease the
overcoming of the enormous difficulties inherent in such colonization." There was no
industry in Birobidzhan, and "the economic and social structure" of the settlers "resembled
that of contemporary Jewish towns and shtetls in Ukraine and Belorussia" This was
particularly true for the city of Birobidzhan, especially considering "the increased role of the
Jews in the local administrative apparatus."[106]

277

Culture in Yiddish had certainly developed in the autonomous oblast- there were Jewish
newspapers, radio, schools, a theater named after Kaganovich (its director was the future
author E. Kazakevich), a library named after Sholem Aleichem, a museum of Jewish culture,
and public reading facilities. Perets Markish had published the exultant article, A People
Reborn, in the central press. "[107] (In connection with Birobidzhan, let's note the fate of the
demographer llya Veitsblit. His position was that "the policy of recruitment of poor urban
Jews in order to settle them in rural areas should end"; "there are no declasse individuals
among the Jews, who could be suitable for Birobidzhan." He was arrested in 1933 and likely
died in prison). [108]

Yet the central authorities believed that that the colonization should be stimulated even
further; and from 1934 they began a near compulsory recruitment among Jewish artisans
and workers in the western regions, that is, among the urban population without a slightest
knowledge of agriculture. The slogan rang out: "The entire USSR builds the Jewish
Autonomous Oblast!" - meaning that recruitment of non-Jewish cadres is needed for
quicker development. The ardent Yevsek Dimanshtein wrote that "we do not aim to create a
Jewish majority in the Jewish Autonomous Oblast as soon as possible; ... this would
contradict to the principles of internationalism. "[109]

But despite all these measures, during the next three years only another 11,000 to eight or
nine thousand Jews were added to those already living there; still, most of newcomers
preferred to stay in the oblast capital closerto its railroad station and looked for
opportunities to escape). Yet as we know, the Bolsheviks may not be defeated or dispirited.
So, because of dissatisfaction with the KomZET, in 1936 the "Central Executive Committee of
the USSR decided to partially delegate the overseeing of Jewish resettlement in the Jewish
Autonomous Oblast to the resettlement department of the NKVD."[110] In August of 1936,
the Presidium of the Central Executive Committee of the USSR proclaimed that "for the first
time in the history of the Jewish people, their ardent desire to have their own homeland has
been realized and their own national statehood has been established. "[Ill] And now they
began planning resettlement of 150,000 more Jews to Birobidzhan.

Looking back at it, the Soviet efforts to convert the Jews to agriculture suffered the same
defeat as the Tsarist efforts a century before.

In the meantime, the year 1938 approached. KomZET was closed, OZET was disbanded, and
the main Yevseks in Moscow and the administrators of the Jewish Autonomous Oblast were
arrested. Those Birobidzhan Jews who could left for the cities of the Far East or for Moscow.
According to the 1939 Census, the general population of the Jewish Autonomous Oblast
consisted of 108,000 people; however, "the number of Jews there remained secret ... the
Jewish population of Birobidzhan was still low." Presumably, eighteen Jewish kolkhozes still
existed, of 40-50 families each,[112] but in those kolkhozes ... they conversed and
corresponded with the authorities in Russian.

278

Yet what could Birobidzhan have become for Jews? Just forty-five years later, the Israeli
General Beni Peled emphatically explained why neither Birobidzhan nor Uganda could give
the Jewish people a sense of connection with the land: "I simply feel that I am not ready to
die for a piece of land in Russia, Uganda, or New Jersey!. .."[113]

This sense of connection, after thousands of years of estrangement, was restored by Israel.

# # #

The migration of Jews to the major cities did not slowdown in the 1930s. The Jewish
Encyclopedia reports that, according to the Census of 1926, there were 131,000 Jews in
Moscow; in 1933, there were 226,500; and in 1939, there were 250,000 Jews. "As a result of
the massive resettlement of Ukrainian Jews, their share among Moscow Jewry increased to
80%."[114] In the Book on the Russian Jewry (1968), we find that in the 1930s up to a half-
million Jews "were counted among government workers, sometimes occupying prominent
posts, primarily in the economy."[115] (The author also reports, that in the 1930s "up to a
half-million Jews became involved in industry, mainly in manual labor." On the other hand,
Larin provides another figure, that among the industrial workers there were only 2.7% Jews
or 200,000[116] or 2.5 times less than the first estimate). "The flow of Jews into the ranks of
office workers grew constantly. The reason for this was the mass migration to cities, and also
the sharp increase of the educational level, especially of Jewish youth. "[117] The Jews
predominantly lived in the major cities, did not experience artificial social restrictions, so
familiarto their Russian peers, and, it needs to be said, they studied devotedly, thus
preparing masses of technical cadres for the Soviet future.

Let's glance into statistical data: "in 1929 the Jews comprised 13.5% of all students in the
higher educational institutions in the USSR; in 1933—12.2%; in 1936—13.3% of all students,
and 18% of graduate students" (with their share of the total population being only
1.8%);[118] from 1928 to 1935, "the number of Jewish students per 1,000 of the Jewish
population rose from 8.4 to 20.4 [while] per 1,000 Belorussians there were 2.4 students, and
per 1,000 Ukrainians - 2.0"; and by 1935 "the percentage of Jewish students exceeded the
percentage of Jews in the general population of the country by almost seven times, thus
standing out from all other peoples of the Soviet Union. "[119] G.V. Kostirchenko, who
researched Stalin's policies on Jews, comments on the results of the 1939 census: "After all,
Stalin could not disregard the fact that at the start of 1939 out of every 1,000 Jews, 268 had
a high school education, and 57 out of 1,000 had higher education" (among Russians the
figures were, respectively, 81 and 6 per 1,000). [120] It is no secret that "highly successful
completion of higher education or doctoral studies allowed individuals to occupy socially-
prestigious positions in the robustly developing Soviet economy of the 1930s."[121]

However, in The Book on Russian Jewry we find that "without exaggeration, after Ezhov's
purges, not a single prominent Jewish figure remained at liberty in Soviet Jewish society,
journalism, culture, or even in the science."[122] Well, it was absolutely not like that, and it

279

is indeed a gross exaggeration. (Still, the same author, Grigory Aronson, in the same book,
only two pages later says summarily about the 1930s, that "the Jews were not deprived of
general civil rights ... they continued to occupy posts in the state and party apparatus", and
"there were quite a few Jews ... in the diplomatic corps, in the general staff of the army, and
among the professors in the institutions of higher learning. ..Thus we enter into the year
1939." [123]

The voice of Moscow was that of the People's Artist, Yury Levitan -"the voice of the USSR",
that incorruptible prophet of our Truth, the main host of the radio station of the Comintern
and a favorite of Stalin. Entire generations grew up, listening to his voice: he read Stalin's
speeches and summaries of Sovinformburo [the Soviet Information Bureau], and the famous
announcements about the beginning and the end of the war.[124]

In 1936 Samuil Samosud became the main conductor of the Bolshoi Theatre and served on
that post for many years. Mikhail Gnesin continued to produce music "in the style of modern
European music and in the style of the so-called 'New Jewish music'"; Gnesin's sisters
successfully ran the music school, which developed into the outstanding Musical Institute.
The ballet of Aleksandr Krein was performed in the Mariinsky and Bolshoi theatres. Well,
Krein distinguished himself by his symphony, Rhapsody, that is, a Stalin's speech set to music.
Krein's brother and nephew flourished also. [125] A number of brilliant musicians rose to
national and later to international fame: Grigory Ginzburg, Emil Gilels, YakovZak, LevOborin,
David Oistrakh, Yakov Flier and many others. Many established theatre directors, theatre
and literary critics, and music scholars continued to work without hindrance.

Examining the culture of the 1930s, it is impossible to miss the extraordinary achievements
of the songwriter composers. Isaak Dunaevsky, "a founder of genres of operetta and mass
song in Soviet music", "composed easily digestible songs ... routinely glorifying the Soviet
way of life (The March of Merry Lads, 1933; The Song of Kakhovka, 1935; The Song about
Homeland, 1936; The Song of Stalin, 1936, etc.). Official propaganda on the arts declared
these songs ... the embodiment of the thoughts and feelings of millions of Soviet
people. "[126] Dunaevsky's tunes were used as the identifying melody of Moscow Radio. He
was heavily decorated for his service: he was the first of all composers to be awarded the
Order of the Red Banner of Labour and elected to the Supreme Soviet of the USSR in the
notorious year 1937. Later he was also awarded the Order of Lenin. He used to preach to
composers that the Soviet people do not need symphonies. [127]

Matvey Blanterand the brothers Daniil and Dmitry Pokrass were famous for their
complacent hit song If War Strikes Tomorrow ("we will instantly crush the enemy") and for
their earlier hit the Budyonny March. There were many other famous Jewish songwriters
and composers in 1930s and later: OskarFeltsman, Solovyev-Sedoy, llya Frenkel, Mikhail
Tanich, Igor Shaferan, Yan Frenkel and Vladimir Shainsky, etc. They enjoyed copy numbers in
the millions, fame, royalties — come on, who dares to name those celebrities among the
oppressed? And after all, alongside the skillfully written songs, how much blaring Soviet

280

propaganda did they chum out, confusing, brainwashing, and deceiving the public and
crippling good taste and feelings?

What about movie industry? The modern Israeli Jewish Encyclopedia states that in the 1930s
"the main role of movies was to glorify the successes of socialism; a movie's entertainment
value was minimal. Numerous Jewish filmmakers participated in the development of
standards of a unified and openly ideological film industry, conservative in form and
obsessively didactic. Many of them were already listed in the previous chapter; take, for
example, D. Vertov's Symphony of the Donbass, 1931, released immediately after the
Industrial Party Trial. Here are a few of the then-celebrated names: F. Ermler (The Coming,
The Great Citizen, Virgin Soil Upturned), S. Yutkevich (The Coming, The Miners), the famous
Mikhail Romm (Lenin in October, Lenin in 1918), L. Arnshtam (Girlfriends, Friends), I.
Trauberg (The Son of Mongolia, The Year 1919), A. Zarkhi and I. Kheifits (Hot Days,
Ambassador of the Baltic). [128] Obviously, filmmakers were not persecuted in the 1930s,
though many cinematography, production and film distribution managers were arrested;
two high-ranking bosses of the central management of the cinema industry, B.Shumyatsky
and S. Dukelsky, were even shot. [129]

In the 1930s, Jews clearly comprised a majority among filmmakers. So, who was reallythe
victim - deceived viewers, whose souls were steamrolled with lies and rude didactics, or the
filmmakers, who "forged documentaries, biographies and produced pseudo-historical and
essentially unimportant propaganda films," characterized by "phony monumentality and
inner emptiness"? The Jewish Encyclopedia adds sternly: "Huge numbers of Jewish
operators and directors were engaged in making popular science, educational, and
documentary films, in the most official sphere of the Soviet cinematography, where adroit
editing helped to produce a "genuine documentary" out of a fraud. For example, R. Karmen,
did it regularly without scruples."[130] (He was a glorified Soviet director, producer of many
documentaries about the civil war in Spain and the Nuremberg Trials; he made "the
anniversary-glorifying film The Great Patriotic War", Vietnam, and a film about Cuba; he was
a recipient of three USSR State Prizes (the Stalin Prize) and the Lenin Prize; he held the titles
of the People's Artist of the USSR and the Hero of the Socialist Labor). [131] Let's not forget
filmmaker Konrad Wolf, the brother of the famous Soviet spy, Marcus Wolf.[132]

No, the official Soviet atmosphere of 1930s was absolutely free of ill will toward Jews. And
until the war, the overwhelming majority of Soviet Jewry sympathized with the Soviet
ideology and sided with the Soviet regime. "There was no Jewish Question indeed in the
USSR before the war -or almost none"; then the "open anti-Semites were not yet in charge
of newspapers and journals ... they did not control personnel departments" [133] (quite the
opposite - many such positions were occupied by Jews).

Sure, then Soviet "culture" consisted of "Soviet patriotism," i.e., of producing art in
accordance with directives from above. Unfortunately, many Jews were engaged in that
pseudo-cultural sphere and some of them even rose to supervise the Russian language

281

culture. In the early 1930s we see B.M. Volin-Fradkin at the head of the Main Administration
for Literary and Publishing Affairs (GlavLit), the organ of official censorship, directing the
development of the culture. Many of the GlavLit personnel were Jewish. For example, in
GlavLit, from 1932 to 1941 we see A.I. Bendik, who would become the Director of the Book
Palace during the war.[134] Emma Kaganova,the spouse of Chekist Pavel Sudoplatov was
"trusted to manage the activities of informants among the Ukrainian intelligentsia. "[135]
After private publishers were abolished, "a significant contribution to the organization and
management of Soviet government publishers was made by S. Alyansky, M. Volfson, I. lonov
(Bernshtein), A. Kantorovich, B. Malkin, I. Berite, B. Feldman, and many others. "[136] Soon
all book publishing was centralized in the State Publishing House and there was no other
place for an author to get his work published.

The Jewish presence was also apparent in all branches of the printed propaganda Works of
the clumsy caricaturist Boris Efimov could be found in the press everyday (he produced
extremely filthy images of Western leaders; for instance, he had portrayed Nicholas II in a
crown carrying a rifle, trampling corpses). Every two to three days, sketches of other dirty
satirists, like G. Riklin, the piercingly caustic D. Zaslavsky, the adroit Radek, the persistent
Sheinin and the brothers Tur, appeared in press. A future writer L. Kassil wrote essays for
Izvestiya. There were many others: R. Karmen, T. Tess, Kh. Rappoport, D. Chernomordikov, B.
Levin, A. Kantorovich, and Ya. Perelman. These names I found in Izvestiya only, and there
were two dozen more major newspapers feeding the public with blatant lies. In addition,
there existed a whole sea of ignoble mass propaganda brochures saturated with lies. When
they urgently needed a mass propaganda brochure devoted to the Industrial Party Trial
(such things were in acute demand for all of the 1930s), one B. Izakson knocked it out under
the title: "Crush the viper of intervention!" Diplomat E. Gnedin, the son of Parvus, wrote
lying articles about the "incurable wounds of Europe" and the imminent death of the West.
He also wrote a rebuttal article, Socialist Labor in the Forests of the Soviet North,in response
to Western "slanders" about the allegedly forced labor of camp inmates felling timber.
When in the 1950s Gnedin returned from a camp after a long term (though, it appears, not
having experienced tree felling himself), he was accepted as a venerable sufferer and no one
reminded him of his lies in the past.

In 1929-31 Russian historical science was destroyed; the Archaeological Commission, the
Northern Commission, Pushkin House, the Library of the Academy of Sciences were all
abolished, traditions were smashed, and prominent Russian historians were sent to rot in
camps. (How much did we hear about that destruction?) Third and fourth-rate Russian
historians then surged in to occupy the vacant posts and brainwash us for the next half a
century. Sure, quite a few Russian slackers made their careers then, but Jewish ones did not
miss their chance.

Already in the 1930s, Jews played a prominent role in Soviet science, especially in the most
important and technologically-demanding frontiers, and their role was bound to become

282

even more important in the future. "By the end of 1920s, Jews comprised 13.6% of all
scientists in the country; by 1937 their share increased to 17.6%"; in 1939 there were more
than 15,000 or 15.7% Jewish scientists and lecturers in the institutions of higher
learning."[137]

In physics, member of the Academy A. F. loffe nurtured a highly successful school. As early as
1918, he founded the Physical-Technical Institute in Petrograd. Later, "fifteen affiliated
scientific centers were created"; they were headed by loffe's disciples. "His former students
worked in many other institutes, in many ways determining the scientific and technological
potential of the Soviet Union."[138] (However, repressions did not bypass them. In 1938, in
the Kharkov Physics-Technological Institute, six out of eight heads of departments were
arrested: Vaisberg, Gorsky, Landau, Leipunsky, Obreimov, Shubnikov; a seventh— Rueman—
was exiled; only Slutskin remained). [139] The name of Semyon Aisikovich, the constructor of
Lavochkin fighter aircraft, was long unknown to the public. [140] Names of many other
personalities in military industry were kept secret as well. Even now we do not know all of
them. For instance, M. Shkud "oversaw development of powerful radio stations,"[141] yet
there were surely others, whom we do not know, working on the development of no less
powerful jammers.)

Numerous Jewish names in technology, science and its applications prove that the flower of
several Jewish generations went into these fields. Flipping through the pages of biographical
tomes of the Russian Jewish Encyclopedia, which only lists the Jews who were born or lived
in Russia, we see an abundance of successful and gifted people with real accomplishments
(which also means the absence of obstacles to career entry and advancement in general).

Of course, scientists had to pay political tribute too. Take, for example, "the First National
Conference for the Planning of Science" in 1931. Academician loffe stated that "modern
capitalism is no longer capable of a technological revolution," it is only possible as a result of
a social revolution, which has "transformed the once barbaric and backward Russia into the
Socialist Union of Republics." He praised the leadership of the proletariat in science and said
that science can be free only under Soviet stewardship. "Militant philosopher" E. Ya. Kolman
("one of main ideologists of Soviet science in the 1930s"; he fulminated against the Moscow
school of mathematics) asserted that "we should ... introduce labor discipline in the sciences,
adopt collective methods, socialist competition, and shock labor methods; he said that
science advances "thanks to the proletarian dictatorship," and that each scientist should
study Lenin's Materialism and Empirico-criticism. Academician A.G. Goldman (Ukraine)
enthusiastically chimed in: "The academy now became the leading force in the struggle for
the Marxist dialectic in science!"[142]

The Jewish Encyclopedia summarizes: "At the end of 1930s, the role of the Jews in the
various spheres of the Soviet life reached its apogee for the entire history of the Soviet
regime." According to the 1939 census, 40% of all economically active Jews were state
employees. Around 364,000 were categorized among the intelligentsia. Of them, 106,000

283

were engineers or technologists, representing 14% of all professionals of this category
country-wide; 139,000 were managers at various levels, 7% of all administrators in the USSR;
"39,000 doctors, or slightly less than 27% of all doctors; 38,000 teachers, or more than 3% of
all teachers; "more than 6,500 writers, journalists, and editors; more than 5,000 actors and
filmmakers; more than 6,000 musicians; a little less than 3,000 artists and sculptors; and
more than 5,000 lawyers ."[143]

In the opinion of the Encyclopedia, such impressive representation by a national minority,
even in the context of official internationalism and brotherhood of the peoples of the USSR,
created the prerequisites for the backlash by the state. "[144]

***

During his political career, Stalin often allied with Jewish leaders of the communist party and
relied on many Jewish back-benchers. By the mid-1930s he saw in the example of Hitler all
the disadvantages of being a self-declared enemy of the Jews. Yet he likely harbored hostility
toward them (his daughter's memoirs support this), though even his closest circle was
probably unaware of it. However, struggling against the Trotskyites, he, of course, realized
this aspect as well — his need to further get rid of the Jewish influence in the party. And,
sensing the war, he perhaps was also grasping that "proletarian internationalism" alone
would not be sufficient and that the notion of the "homeland," and even the "Homeland",
would be much needed.

S. Schwartz lamented about a nti -revolutionary transformation of the party as the
"unprecedented 'purge' of the ruling party, the virtual destruction of the old party and the
establishment of a new communist party under the same name in its place - new in social
composition and ideology." From 1937 he also noted a "gradual displacement of Jews from
the positions of power in all spheres of public life." "Among the old Bolsheviks who were
involved in the activity before the party came to power and especially among those with the
pre-revolutionary involvement, the percentage of Jews was noticeably higher than in the
party on average; in younger generations, the Jewish representation became even smaller...
As a result of the purge, almost all important Jewish communists left the scene."[145] Lazar
Kaganovich was the exception. Still, in 1939, after all the massacres, the faithful communist
Zemlyachka was made the deputy head of the Soviet of People's Commissars, and S. Dridzo-
Lozovsky was assigned the position of Deputy to the Narkom of Foreign Affairs. [146] And yet,
in the wider picture, Schwartz's observations are reasonable as was demonstrated above.

S. Schwartz adds that in the second half of 1930s Jews were gradually barred from entering
"institutions of higher learning, which were preparing specialists forforeign relations and
foreign trade, and were barred from military educational institutions. "[147] The famous
defector from the USSR, I.S. Guzenko, shared rumors about a secret percentage quota on
Jewish admissions to the institutions of higher learning which was enforced from 1939.

284

In the 1990s they even wrote that Molotov, taking over the People's Commissariat of
Foreign Affairs in the spring of 1939, publicly announced during the general meeting with
the personnel that he "will deal with the synagogue here," and that he began firing Jews on
the very same day. (Still, Litvinov was quite useful during the war in his role as Soviet
ambassador to the U.S. They say that upon his departure from the U.S. in 1943 he even
dared to pass a personal letter to Roosevelt suggesting that Stalin had unleashed a n anti-
Semitic campaign in the USSR). [148]

By the mid-1930s the sympathy of European Jewry toward the USSR had further increased.
Trotsky explained it in 1937 on his way to Mexico: "The Jewish intelligentsia ... turns to the
Comintern not because they are interested in Marxism or Communism, but in search of
support against aggressive [German] anti-Semitism. "[149] Yet it was this same Comintern
that approved the Molotov-Ribbentrop Pact, the pact that dealt a mortal blow to the East
European Jewry!

"In September 1939, hundreds of thousands of Polish Jews fled from the advancing German
armies, fleeing further and further east and trying to head for the territory occupied by the
Red Army.... For the first two months they succeeded because of the favorable attitude of
the Soviet authorities. The Germans quite often encouraged this flight." But "at the end of
November the Soviet government closed the border."[150]

In different areas of the front things took shape differently: in some areas, the Soviets would
not admit Jewish refugees at all; in other places they were welcomed but later sometimes
sent back to the Germans. Overall, it is believed that around 300,000 Jews managed to
migrate from the Western to the Eastern Poland in the first months of the war, and later the
Soviets evacuated them deeper into the USSR. They demanded that Polish Jews register as
Soviet citizens, but many of them did not rush to accept Soviet citizenship: after all, they
thought, the war would soon be over, and they would return home, or goto America, or to
Palestine. (Yet in the eyes of the Soviet regime they thereby immediately fell under the
category of "suspected of espionage," especially if they tried to correspond with relatives in
Poland). [151] Still, we read in the Chicago Sentinel that the Soviet Union gave refuge to 90%
of all European Jewish refugees fleeing from Hitler."[152]

According to the January 1939 census, 3,020,000 Jews lived in the USSR. Now, after
occupation of the Baltics, annexation of a part of Poland, and taking in Jewish refugees,
approximately two million more Jews were added, giving a total of around 5 million. [153]
Before 1939, the Jews were the seventh largest people in the USSR number-wise; now, after
annexation of all Western areas, they became the fourth largest people of the USSR, after
the three Slavic peoples, Russian, Ukrainian, and Belorussian. "The mutual non -Aggress ion
Pact of 23 August 1939 between the Third Reich and the Soviet Union evoked serious fear
about the future of Soviet Jewry, though the policy of the Soviet Union toward its Jewish
citizens was not changed." And although there were some reverse deportations, overall,

285

"the legal status of Jewish population remained unchanged during the 20 months of the
Soviet-Germa n col la boration." [154]

With the start of war in Poland, Jewish sympathies finally crystallized and Polish Jews, and
the Jewish youth in particular, met the advancing Red Army with exulting enthusiasm. Thus,
according to many testimonies (including M. Agursky's one), Polish Jews, like their co-ethnics
in Bessarabia, Bukovina and Lithuania, became the main pillarof the Soviet regime,
supporting it tooth and nail.

Yet how much did these East European Jews know about what was going on in the USSR?

They unerringly sensed that a catastrophe was rolling at them from Germany, though still
not fully or clearly recognized, but undoubtedly a catastrophe. And so the Soviet welcome
appeared to them to embody certain salvation.

Sources:

[I] Izvestiya, January 22, 1928, p. 1.
[2] Izvestiya, January 26, 1928, p. 3.

[3] A. Sutton. Wall Street and the BolshevikRevolution. Moscow, 1998; p. 210, 212.
[4] Ibid, p. 214, 215.

[5] A. Voronel // "22": Obshchestvenno-pol iticheskiy i literaturniyzhurnal evreyskoyintelligentsiiizSSSRv
Izraile [Social, Political and Literary Journal of the Jewish Intel I i gents i a from the USSR in Israel (henceforth -
"22")]. Tel-Aviv, 1986, (50), p. 160.

[6] Izvestiya, November 30, 1936, p. 2.

[7] Rossiyskaya Evreiskaya Entsiklopediya [The Russian Jewish Encyclopedia (henceforth— RJE)]. 2nd Ed.
Moscow, 1994. v.l, p. 527-528.

[8] Robert Conquest. Bolshoy Terror [The Great Terror]. Firenze: Edizioni Aurora, 1974, p. 70, 73.

[9] RJE, v. 3, p. 95.

[10] Izvestiya, July 14, 1930, p. 1.

[II] Izvestiya, February 11, 1934, p. 1-2.
[12] RJE, v. 2, p. 163.

[13] RJE, v. 3, p. 189.
[14] Ibid., p. 283, 344.

[15] Izvestiya, January 18, 1936, p. 1 and February 6, 1936, p. 3.
[16] RJE, V. 1, p. 394.
[17] Ibid., p. 313.

286

[18] See, for example: Izvestiya, June 12, 1930;March 14 and 17, 1931; January 6, 1934;January 10 and
February 21,1936.

[19] Izvestiya, December 25, 1930, p. 1.

[20] Izvestiya, March 14, 1931, p. 3-4; March 17, p. 1-2.

[21] Izvestiya, February 2, 1931, p. 4; May 30, p. 1.

[22] Izvestiya, February 20, 1936, p. 4.

[23] RJE, v. 3, p. 497.

[24] RJE, v. 2, p. 98, 256.

[25] RJE, v. 1, p. 418.

[26] Ibid., p. 483.

[27] See, for example: Izvestiya, May 17, 1931, p. 3.

[28] Izvestiya, December 9, 1936, p. 1.

[29] Izvestiya, July 7, 1930, p. 2.

[30] RJE, v.l, p. 222, 387;v. 3, p. 237, 464.

[31] Izvestiya, November 14, 1930, p. 2; November 16, p. 4.

[32] Izvestiya, February 13, 1931, p. 3.

[33] Izvestiya, April 9,1936, p. 2.

[34] Izvestiya, November 5, 1930, p. 2; November 11, p. 5.
[35] Izvestiya, June 11, 1936, p. 2.

[36] V. Boguslavskiy.Vzashchitu Kunyayeva [In Defense of Kunyayev] // "22", 1980, (16), p. 174.
[37] Izvestiya, April 24, 1931, p. 2.
[38] Izvestiya, May 18, 1930, p. 1.

[39] Kratkaya Evreiskaya Entsiklopediya [The Short Jewish Encyclopedia (henceforth —SJE)]. Jerusalem, 1976-
2001. v. 4, p. 879.

[40] RJE, v. 3, p. 58.

[41] RJE, v. 1, p. 101.

[42] Aron Abramovich. V reshayushchey voyne: Uchastie i rol evreyev SSSR v voyne protiv natsizma [In the
Deciding War Participation and Role of Soviet Jews in the War against Nazism]. 2nd Edition. Tel -Aviv, 1982. v.l,
p. 61.

[43] RJE, v. 1, p. 63, 376, 515; v. 2, p. 120, 491; v. 3, p. 300-301.

287

[44] RJE, v. 1, p. 244, 350;v. 2, p. 78; v. 3, p. 179, 206-207,493-494. See alsoAron Abramovich.V
reshayushchey voyne. [In the Deciding War], v. 1, p. 62.

[45] LYu. Krichevsky. Evrei v apparate VChK-OGPU v 20-e gody [The Jews in the apparatus of the Cheka-OGPU
inthe 1920s]// Evrei i russkaya revolyutsia: Material i i issledovaniya [Jews and the Russian Revolution:
Materials and Research] Compiled by O.V. Budnitsky. Moscow; Jerusalem: Gesharim, 1999, p. 343-344; see also
Izvestiya, December 20, 1937, p. 2.

[46] Izvestiya, November 27, 1935, p. 1; November 29, p. 1.
[47] Robert Conquest. Bolshoyterror [The Great Terror], p. 187.
[48] RJE, v. 3, p. 473.

[49] Aleksandr Orlov. From the introduction to the book Taynaya istoriya stalinskikh prestupleniy [The Secret
History of Stalin's Crimes] //Vremya i my: Mezhdunarodny zhurnal literatury i obshchestvennykh problem
[Epoch and We: International Journal of Literature and Social Problems (henceforth - EW)]. New York, 1982,
No.67, p. 202.

[50] RJE, v. 2, p. 62.

[51] Izvestiya, September 27, 1936, p. 1; September 30, p. 3. See also RJE, v. 1, p. 124.
[52] RJE, v. 2, p. 187, 218, 432; v. 3, p. 358.

[53] A. Kokurin, N. Petrov. NKVD: struktura, funktsii, kadry [The NKVD: Organization, Functions, Cadres] //
Svobodnaya mysl [Free Thought], 1997, (6), p. 113-116.

[54] RJE, v. 2, p. 22, 51-52,389.

[55] A. Kokurin, N. Petrov. NKVD: struktura, funktsii, kadry [The NKVD: Organization, Functions, Cadres] //
Svobodnaya mysl [Free Thought], 1997, (6), p. 118.

[56] RJE, v. 2, p.293;v. 3, p. 311.

[57] RJE, v. 1, p. 170.

[58] G.V. Kostirchenko. Taynaya pol itika Stal ina: Vlast i antisemitizm [Stalin's Secret Pol icy: Power and Anti-
semitism]. Moscow: Mezhdunarodnie otnosheniya [International Relations], 2001, p. 210.

[59] The names of those executed and the year of execution are italicized throughout the text; in other
instances the date indicates the year of arrest;those who committed suicideon the eve of arrestand those
who died in custody are mentioned specifically.

[60] See for example: NV. Petrov, K.V. Skorkin. Kto rukovodil NKVD: 1934-1941:Spravochnik [Who Ran the
NKVD: 1934-1941. Information Book]. Moscow: Zvenya, 1999.

[61] Pavel Sudoplatov.Spetsoperatsii: Lubyanka i Kreml : 1930s-1950s [Special Operations: Lubyanka [Prison]
and the Kreml in: the 1930s through the 1950s]. Moscow: OLMA-Press, 1997, p. 440-441.

[62] Izvestiya, May 16, 1992 p. 6.

[63] E. Zhirnov. "Protsedura kazni nosilaomerzitelniy kharakter" [A HorribleExecution]// Komsomolskaya
Pravda, October 28, 1990, p. 2.

288

[64] Robert Conquest. Bolshoy Terror [The Great Terror], p. 797-798.

[65] LYu. Krichevsky. Evrei v apparate VChK-OGPU v 20-e gody [The Jews in the apparatus of the Cheka-OGPU
in the 1920s]// Evrei i russkaya revolyutsia: Material i i issledovaniya [Jews and the Russian Revolution], p. 343,
344.

[66] Robert Conquest. Bolshoy Terror [The Great Terror], p. 459.

[67] Yu. Margol in.Tel-Avivskiy bloknot [Tel -Aviv Notebook] // Novoe RusskoeSlovo [The New Russian Word],
New York, August 5, 1968.

[68] Robert Conquest. Bolshoy Terror [The Great Terror], p. 427-428, 430.

[69] See for example: O.F. Suvenirov. Tragediya RKKA: 1937-1938. [The Tragedy of the Red Army: 1937-1938]
Moscow, Terra, 1998.

[70] RJE, v. 3, p. 430. See also Aron Abramovich. V reshayushchey voyne. [Inthe Deciding War], v. 1, p. 66. See
alsoV. Katuntsev, I. Kots. Intsident: Podopleyka Khasanskikh sobitiy [The Incident: the Causes of the Lake
KhasanConflict]//Rodina, 1991,(6), p. 17.

[71] RJE, v. 3, p. 82. See also Aron Abramovich, V reshayushchey voyne. [In the DecidingWar] v. 1, p. 64-66.

[72] St. Ivanovich. Evrei i sovetskaya diktatura [The Jews and the Soviet Dictatorship]// Evreyskiy Mir:
Ezhegodnik na 1939 [Jewish World: Yearbook for 1939]. (henceforth — JW-1). Paris:Obedinenierussko-
evreyskoy intelligentsii [Association of the Russo-Jewish Intelligentsia], p. 43.

[73] Ibid., p. 44-46.

[74] PismoV.I. Vernadskogo I.I. Petrunkevichu ot 14 lyunya 1927 [A letter from V.I. Vernadsky to I.I.
Petrunkevich of June 14, 1927]// Novy Mir [New World],1989, (12), p. 220.

[75] Mikhail Kheyfetz. Uroki proshlogo [Lessons ofthe Past]// "22", 1989,(63), p. 202.

[76] Sonja Margolina. Das Endeder Lugen: Russland und dieJuden im 20. Jahrhundert. Berlin:Siedler Verlag,
1992, S. 84.

[77] M. Tsarinnik.Ukrainsko-evreyskiydialog[Ukraino-JewishDialogue]//"22", 1984,(37), p. 160.

[78] S.M. Schwartz. Antisemitizm v Sovetskom Soyuze [Anti-Semitism in the Soviet Union]. New York: Chekov's
Publishing House, 1952, p. 8, 98-99, 107-108.

[79] New York Times, January 15, 1931, p. 9.

[80] I.V. Stalin.Sochineniya (vl3 tomakh) [Written Works (in 13 vol umes)]. M.: Gospolitizdat, 1946-1951. v. 13,
p. 28.

[81] Izvestiya, November 30, 1936, p. 2.

[82] S. Pozner. Sovetskaya Rossiya [TheSoviet Russia] //JW-1, p. 260.

[83] S.M. Schwartz. Antisemitizm v Sovetskom Soyuze [Anti-Semitism in the Soviet Union]. New York: Chekov's
Publishing House, 1952, p. 118.

[84] St. Ivanovich. Evrei i Sovetskaya diktatura [The Jews and the Soviet Dictatorship] //JW-1, p. 50, 51,52.

[85] Ibid., p. 51-52.

289

[86] B. Orlov. Rossiya bezevreyev [Russia without Jews] // "22", 1988, (60), p. 160.

[87] Yu. Margolin. Tel -Avivskiybloknot[Tel-AvivNotebook] // Novoe RusskoeSlovo [The New Russian Word],
New York, August 5, 1968.

[88] SJE, v. 8, p. 167.

[89] Ibid., p. 176.

[90] Yu. Mark. Evreyskaya shkola vSovetskom Soyuze [The Jewish School in the Soviet Union] // Kniga o
russkomevreystve: 1917-1967 [The Book of Russian Jewry: 1917-1967 (henceforth — BRJ)]. New York:
Association ofRussian Jews, 1968, p. 239.

[91] SJE, v. 8, p. 176,177, 179.

[92] RJE, v. 2, p. 58, 432.

[93] SJE, v. 8, p. 179,181.

[94] Yu. Mark. Literatura na idish vSovetskoy Rossii [Li teraturein Yiddish inSovietRussia]//BRJ, p. 216.

[95] Ibid., p. 230.

[96] SJE, v. 8, p. 182-183.

[97] RJE, v. 1, p. 15, 417; v. 2, p. 84.

[98] SJE, v. 8, p. 198-199.

[99] Gershon Svet. Evreiskaya religiya vSovetskoy Rossii [TheJewish Religion in Soviet Russia] // BRJ, p. 209.

[100] RJE, v. 1, p. 145; v. 2, p. 260.

[101] Izvestiya, July 19, 1931, p. 2.

[102] SJE, v. 8, p. 173,190, 193.

[103] Izvestiya. December 12, 1930, p. 2.

[104] S.M. Schwartz, Birobidjan//BRJ, p. 170-171,200.

[105] Ibid., p. 177-78.

[106]S.M. Schwartz, Birobidjan//BRJ, p. 173,180.
[107] Izvestiya, October 26,1936, p. 3.
[108] RJE, v. 1, p. 214.

[109]S.M. Schwartz. Birobidjan//BRJ, p. 176.
[110] SJE, v. 8, p. 190.

[Ill] S.M. Schwartz. Birobidjan//BRJ, p. 177.
[112] Ibid., p. 178, 179.

290

[113] Beni Peled. Mi ne mozhem zhdat eshcho dve tisyachi let! [We Cannot Wait Two Thousand Years More!]
[Interview] 1 1 "11", 1981,(17), p. 116.

[114] SJE, v. 5, p. 477-478.

[115] G. Aronson. Evreyskiy vopros v epokhu Stalina [The Jewish Question in the Stalin's Era]//BRJ, p. 137
[116]Yu. Larin.Evrei i anti-Semitism v SSSR [The Jews and Anti-Semitism inthe USSR]. M.; L: GIZ, 1929,p. 245.
[117] SJE, v. 8, p. 190.
[118] Ibid.

[119] S. Pozner. Sovetskaya Rossiya [The Soviet Russia] //JW-1, p. 264.

[120] G. Kostirchenko.Taynaya politika Stalina [TheSecret Policy of Stalin], p. 198.

[121] SJE, v. 8, p. 190.

[122] G. Aronson. Evreyskiy vopros v epokhu Stalina [The Jewish Question in the Stalin's Era]// BRJ, p. 138.
[123] Ibid., p. 140-141.
[124] RJE, v. 2, p. 150.

[125]Gershon Svet. Evrei v russkoy muzikalnoyculturevsovetskiy period [The Jews in Russian Musical Culture
inthe Soviet Period]// BRJ, p. 256-262.

[126] SJE, v. 2, p. 393-394.

[127] Yuriy El agin. Ukroshchenie iskusstv [Conquest of the Arts] / Introduction by M. Rostropovich. New York:
Ermitazh, 1988, p. 340-345.

[128] SJE, v. 4, p. 277.

[129] Ibid., p. 275.

[130] Ibid., p. 277-278.

[131] SJE, v. 4, p. 116.

[132] RJE, v. 1, p. 245-246.

[133] Lev Kopelev. O pravde i terpimosti [Of Truth and Tolerance]. New York: Khronika Press, 1982, p. 56-57.
[134] RJE, v. 1, p. 108, 238-239.

[135] Pavel Sudoplatov.Spetsoperatsii : Lubyanka i Kreml : 1930s -1950s [Special Operations: Lubyanka [Prison]
and the Kremlin:the 1930s through the 1950s]. Moscow: OLMA-Press, 1997, p. 19.

[136] SJE, v. 4, p. 397.

[137] SJE, v. 8, p. 190-191.

[138] LL Mininberg. Sovetskie evrei v nauke i promishlennosti SSSR vperiod Vtoroi mirovoi voyny (1941 -1945)
[Soviet Jews inthe Soviet Scienceand Industry duringthe Second World War (1941-1945)]. Moscow, 1995, p.
16.

291

[139] Alexander Weiss berg. Conspiracy of Silence. London, 1952, p. 359-360.
[140] SJE, v. 4, p. 660.
[141] RJE, v. 3, p. 401.

[142] Izvestiya, April 7, 1931, p. 2; April 11, p. 3; April 12, p. 4. See also RJE, v. 2, p. 61-62.
[143] SJE, v. 8, p. 191.
[144] SJE, v. 8, p. 191.

[145]S.M. Schwartz. Antisemitizm v Sovetskom Soyuze [Anti-Semitism in the Soviet Union]. New York:
Chekov's Publ ishing House, 1952, p. 111-112,114, 121-122.

[146] RJE, v. 1, p. 486; v. 2, p. 196.

[147] S.M. Schwartz. Evrei v Sovetskom Soyuze s nachala Vtoroi mirovoi voyny (1939-1965) [Jews in the Soviet
Union after the Beginning of the Second World War (1939-1965)]. New York: Publication of the American
Jewish Workers Committee, 1966, p. 410.

[148]Z. Sheinis, M.M. Litvinov. Posledniedni [The LastDays]// Sovershenno Sekretno [Top Secret]. Moscow,
1992,(4), p. 15.

[149] Lev Trotsky. Pochemu oni kayalis [WhyThey Repented] // EW, New York, 1985, (87), p. 226.

[150] E. Kulisher. Izgnanie i deportatsiya evreev [The Expulsion and Deportation of the Jews] // Evrei skiy mir
[The Jewish World], v. 2 (henceforth— JW-2). New York: Soyuz russkikh evreyev v New Yorke [The Union of
Russian Jews in New York], 1944, p. 259.

[151] S.M. Schwartz. Evrei v Sovetskom Soyuze s nachala Vtoroi mirovoi voyny (1939-1965) [Jews in the Soviet
Union after the Beginning of the Second World War (1939-1965)]. New York: Publication of the American
Jewish Workers Committee, 1966, p. 33-34.

[152]The Sentinel, Chicago, Vol. XXXXIII, (13), 1946, 27 June, p.5.

[153]G. Aronson. Evreyskiy vopros v epokhu Stalina [TheJewish Question in the Stalin's Era]// BRJ, p. 141.

[154] I. Shekhman. Sovetskoe evreystvo v germano-sovetskoy voyne [Soviet Jewry inthe Russo-German War]//
JW-2, p. 221-222.

292

Chapter 20: In the camps of GULag

If I haven't been there, it wouldn't be possible for me to compose this chapter.

Before the camps I thought that "one should not notice nationalities", that there are no
nationalities, there is only humankind.

But when you are sent into the camp, you find it out: if you are of a lucky nationality then
you are a fortunate man. You are provided for. You have survived! But if you are of
a common nationality -well then, no offence...

Because nationality is perhaps the most important trait that gives a prisoner a chance to be
picked into the life-saving corps of "Idiots" [translator note: from Russian "npwflypoK" - a
fool or idiot. This is an inmate slang term to denote other inmates who didn't do common
labor but managed to obtain positions with easy duties, usually pretending to be incapable
of doing hard work because of poor health]. Every experienced camp inmate can confirm
that ethnic proportions among Idiots were very different from those in the general camp
population. Indeed, there were virtually no Pribalts among Idiots, regardless of their actual
number in the camp (and there were many of them); there were always Russians, of course,
but in incomparably smaller proportion than in the camp on average (and those were often
selected from orthodox members of the Party); on the other hand, some others were
noticeably concentrated - Jews, Georgians, Armenians; and Azeris also ended there in higher
proportions, and, to some extent, Caucasian mountaineers also.

Certainly, none of them can be blamed for that. Every nation in the Gulag did its best
crawling to survival, and the smallerand nimbler it was, the easierit was to accomplish. And
again, Russians were the very last nation in "their own Russian camps", like they were in the
German Kriegsgefan-genenlagers.

Yet it is not us who could have blamed them, but it is they - Armenians, Georgians,
highlanders, who would have been in their right to ask us: "Why did you establish these
camps? Why do you force us to live in your state? Do not hold us and we will not land here
and occupy these such attractive Idiotic positions! But while we are your prisoners - a la
guerre comme a la guerre."

But what about Jews? For Fate interwove Russian and Jews, perhaps forever, which is why
this book is being written.

Before that, before this very line, there will be readers who have been in the camps and who
haven't been, who will be quick to contest the truth of what I say here. They will clai m that
many Jews were forced to take part in common labor activities. They will deny that there
were camps where Jews were the majority among Idiots. They will indignantly reject that
nations in the camps were helping each other selectively, and, therefore, at the expense of
others.

Some others will not consider themselves as distinct "Jews" at all, perceiving themselves as
Russians in everything. Besides, even if there was overrepresentation of Jews on key camp

293

positions, it was absolutely unpremeditated, wasn't it? The selection was exclusively based
on merit and personal talents and abilities to do business. Well, who is to blame if Russians
lack business talents?

There will be also those who will passionately assert directly opposite: that it was Jews who
suffered worst in the camps. This is exactly how it is understood in the West: in Soviet camps
nobody suffered as badly as Jews. Among the letters from readers of Ivan Denisovich there
was one from an anonymous Jew: "You have met innocent Jews who languished in camps
with you, and you obviously not at once witnessed their suffering and persecution. They
endured double oppression: imprisonment and enmity from the rest of inmates. Tell us
about these people!"

And if I wished to generalize and state that the life of Jews in camps was especially difficult,
then I would be allowed to do so and wouldn't be peppered with admonitions for unjust
ethnic generalizations. But in the camps, where I was imprisoned, it was the other way
around - the life of Jews, to the extent of possible generalization, was easier.

Semen Badash, my campmate from Ekibastuz, recounts in his memoirs how he had managed
to settle - later, in a camp at Norilsk - in the medical unit: Max Minz asked a radiologist Laslo
Newsbaum to solicit for Badash before a free head of the unit. He was accepted (1). But
Badash at least finished three years of medical school before imprisonment. Compare that
with other nurses - Genkin, Gorelik, Gurevich (like one of my pals, L. Kopelev from Unzlag) -
who never before in their lives had anything to do with medicine.

Some people absolutely seriously write like this: A. Belinkov "was thrown into the most
despicable category of Idiots..." (and I am tempted to inappropriately add "and languishes"
here, though the "Languishers" were the social antipodes of Idiots and Belinkov never was
among the Languishers). - "To be thrown into the group of ldiots"\ - what's an expression!
"To be diminished by being accepted into the ranks of gentlemen"? And here goes the
justification: "To dig soil? But at the age of 23 he not only never did it - he never saw a
shovel in his life". Well then he had no other choice but to become an Idiot.

Or read what Levitin-Krasnov wrote about one Pinsky, a literature expert, that he was a
nurse in the camp. Which means that he, on the camp scale, has adhered well. However,
Levitin presents this as an example of the greatest humiliation possible for a professor of the
humanities.

Or take prisoner who survived, Lev Razgon, a journalist and not a medic at all, who was
heavily published afterwards. But from his story in "Ogonek" (1988) we find that he used to
be a medic in the camp's medical unit, and, moreover, an unescorted medic. (From other his
stories we can figure out that he also worked as a senior controller at a horrible timber
logging station. But there is not a single story from which we can conclude that he ever
participated in common labor.)

Or a story of Frank Dikler, a Jew from faraway Brazil: he was imprisoned and couldn't speak
Russian, of course, and guess what? He had pull in the camp, and he has became a chief of
the medical unit's kitchen - a truly magnificent treasure!

294

Or Alexandr Voronel, who was a "political youngster" when he landed in the camps, says
that immediately aftergetting inthe camp, he was "readily assisted... by other Jewish
inmates, who had not a slightest idea about my political views". A Jewish inmate,
responsible for running the bathhouse (a very important Idiot as well), has spotted him
instantly and "ordered him to come if he needs any help"; a Jew from prisoner security (also
an Idiot) told another Jew, a brigadier: "There are two Jewish guys, Hakim, don't allow them
to get in trouble". And the brigadier gave them strong protection. "Other thieves, especially
"elders", approved him: You are so right, Hakim! You support your own kin! Yet we, Russians,
are like wolves to each other"" (3).

And let's not forget that even during camp imprisonment, by virtue of a common stereotype
regarding all Jews as businessmen, many of them were getting commercial offers,
sometimes even when they didn't actively look for such enterprises. Take, for instance, M.
Hafez. He emphatically notes: "What a pity that I can't describe you those camp situations.
There are so many rich, beautiful stories! However, the ethical code of a "reliable Jew" seals
my mouth. You know even the smallest commercial secret should be kept forever. That's the
law of the Tribe" (4).

A Lett Ane Bernstein, one of my witnesses from Archipelago, thinks that he managed to
survive in the camps only because in times of hardship he asked the Jews for help and that
the Jews, judging by his last name and nimble manners, mistook him for their tribesman -
and always provided assistance. He says that in all his camps Jews always constituted the
upper crust, and that the most important free employees were also Jews (Shulman - head of
special department, Greenberg - head of camp station, Kegels - chief mechanic of the
factory), and, according to his recollections, they also preferred to select Jewish inmates to
staff their units.

This particular Jewish national contract between free bosses and inmates is impossible to
overlook. A free Jew was not so stupid to actually see an "Enemy of the People" or an evil
character preying on "the people's property" in an imprisoned Jew (unlike what a dumb-
headed Russian saw in another Russian). He in the first place saw a suffering tribesman - and
I praise them for this sobriety! Those who know about terrific Jewish mutual supportiveness
(especially exacerbated by mass deaths of Jews under Hitler) would understand that a free
Jewish boss simply could not indifferently watch Jewish prisoners flounder in starvation and
die, and not help. But I am unable to imagine a free Russian employee who would save and
promote his fellow Russian prisoners to the privileged positions only because of their
nationality. Though we have lost 15 millions during collectivization, we are still numerous.
You can't care about everyone, and nobody would even think about it.

Sometimes, when such a team of Jewish inmates smoothly bands together and, being no
longer impeded by the ferocious struggle for survival, they can engage in extraordinary
activities. An engineer named Abram Zisman tells us: "In Novo-Archangelsk camp, in our
spare time, [we] decided to count how many Jewish pogroms occurred over the course of
Russian history. We managed to excite the curiosity of our camp command on this question
(they had a peaceful attitude toward us). JheNachlag [camp commander] was captain
Gremin (N. Gershel, a Jew, son of a tailor from Zhlobin). He sent an inquiry to the archives of
the former Interior Department requesting the necessary information, and after eight

295

months we received an official reply that ... 76 Jewish pogroms occurred from 1811 to 1917
on the territory of Russia with the number of victims estimated at approximately 3,000"
(That is, the total number of those who suffered in anyway.) The author reminds us
that during one six-month period in medieval Spain more than twenty thousand Jews were
killed (5).

A plot-like atmosphere emanates from the recollections of Josef Berger, a communist, about
a highly-placed snitch Lev llyich Inzhir. A former Menshevik, arrested in 1930, he
immediately began collaborating with the GPU, fearing reprisals against his family and the
loss of his apartment in the center of Moscow. He "helped to prepare the Menshevik trial"
of 1931, falsely testified against his bestfriends, was absolved and immediately appointed as
a chief accountant of Belomorstroi. During the Yezhovschina he was a chief accountant of
the GULag "enjoying the complete trust of his superiors and with connections to the very top
NKVD officials". (Inzhir recalled one "Jewish NKVD veteran who interlarded his words with
aphorisms from Talmud".) He was arrested later again, this time on the wave of anti-Yezhov
purges. However, Inzhir' s former colleagues from the GULag favorably arranged his
imprisonment. However, atthis point he turned into an explicit "snitch and provocateur",
and other inmates suspected that the plentiful parcels he was receiving were not from his
relatives but directly from the Third Department. Nevertheless, later in 1953 in the Tayshet
camp, he was sentenced to an additional jail term, this time being accused of Trotskyism and
of concealing his "sympathies for the State of Israel" from the Third Department (6).

Of worldwide infamy, BelBallag absorbed hundreds of thousands of Russian, Ukrainian and
Middle Asian peasants between 1931 and 1932. Opening a newspaper issue from August,
1933, dedicated to the completion of the canal [between White and Baltic seas], we find a
list of awardees. Lower ranking orders and medals were awarded to concreters, steelfixers,
etc, but the highest degree of decoration, the Order of Lenin, was awarded to eight men
only, and we can see large photographs of each. Only two of them were actual engineers,
the rest were the chief commanders of the canal (according to Stalin's understanding of
personal contribution). And whom do we see here? Genrikh Yagoda, head of NKVD. Matvei
Berman, head of GULag. Semen Firin, commander of BelBaltlag (by thattime he was already
the commander of Dmitlag, where the story will later repeat itself). Lazar Kogan, head of
construction (later he will serve the same function at Volgocanal). Jacob Rapoport, deputy
head of construction. Nafta ly Frenkel, chief manager of the labor force of Belomorstroi (and
the evil demon of the whole Archipelago) (7).

And all their portraits were enlarged and reprinted again in the solemnly shameful
book Belomorcanal (8) - a book of huge Scriptural size, like some revelation anticipating
advent of the Millenarian Kingdom.

And then I reproduced these six portraits of villains in Archipelago, borrowing them from
their own exhibition and without any prior editing, showing everybody who was originally
displayed. Oh my God, what a worldwide rage has surged! How dared I?! This is anti-
Semitism! lama branded and screwed anti-Semite. At best, to reproduce these portraits
was "national egotism" - i.e. Russian egotism! And they dared to say it despite what follows
immediately on the next pages of Archipelago: how docilely "Kulak" lads were freezing to
death under their barrows.

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One wonders, where were their eyes in 1933 when it was printed for the very first
time? Why weren't they so indignant then?

Let me repeat what I professed once to the Bolsheviks: one should be ashamed of hideosity
not when it is disclosed to public but when it is done.

A particular conundrum exists with respect to the personality of Naftaly Frenkel, that tireless
demon of Archipelago: how to explain his strange return from Turkey in 1920's? He
successfully got away from Russia with all his capitals afterthe first harbingers of revolution.
In Turkey, he attained a secure, rich and unconstrained social standing, and he never
harbored any Communist ideas. And yet he returned? To come back and become a toy for
the GPU and for Stalin, to spend several years in imprisonment himself, but in return to
accomplish the most ruthless oppression of imprisoned engineers and the extermination of
hundreds of thousands of the "de-Kulakized"? What could have motivated his insatiable evil
heart? I am unable to imagine any possible reason except vengeance toward Russia. If
anyone can provide an alternative explanation, please do so (9).

What else could be revealed by someone with a thorough understanding of the structure of
the camp command? The head of 1st Department of Belomorstroi was one Wolf; the head of
the Dmitrov section of Volgocanal was Bovs hover. The finance division of Belomorstroi was
headed by L. Berenzon, his deputies were A. Dorfman, the already mentioned Inzhir,
Loevetsky, Kagner, Angert. And how many of the other humbler posts remain unmentioned?
Is it really reasonable to suppose that Jews were digging soil with shovels and racing their
hand-barrows and dying under those barrows from exhaustion and emaciation? Well, view it
as you wish. A. P. Skripnikova and D. P. Vitkovsky, who were there, told me that Jews were
ove represented among Idiots during construction of Belomorcanal, and they did not roll
barrows and did not die under them.

And you could find highly-placed Jewish commanders not only at BelBaltlag. Construction of
the Kotlas-Vorkuta railroad was headed by Moroz (his son married Svetlana Stalina); the
special officer-in-charge of GULag in the Far East was Grach. These are only a few of the
names, which resurfaced accidentally. If a former inmate Thomas Sgovio, an American
national, didn't write to me, I wouldn't be aware about the head of the Chai-Uryinsk Mining
Administration on Kolyma between 1943-44 (at the depths of the Patriotic War): "Half-
colonel Arm was a tall black-haired Jew with a terrible reputation... His orderly man was
selling ethanol to everybody, 50 grams for 50 rubles. Arm had his own personal tutor of
English -a young American, arrested in Karelia. His wife was paid a salary for an
accountant's position, but she didn't work - her job was actually performed by an inmate in
the office" (a common practice revealing how families of GULag commanders used to have
additional incomes).

Or take another case: during the age of glosnost, one Soviet newspaper published a story
about the dreadful GULag administration that built a tunnel between Sakhalin and the
mainland. It was called the "Trust of Arais" (10). Who was that comrade Arais? I have no idea.
But how many perished in his mines and in the unfinished tunnel?

Sure, I knew a number of Jews (they were my friends) who carried all the hardships of
common labor. In Archipelago, I described a young man, Boris Gammerov, who quickly

297

found his death in the camp. (While his friend, the writer Ingal, was made an accountant
from the very first day in the camp, although his knowledge of arithmetic was very poor.) I
knew Volodya Gershuni, an irreconcilable and incorruptible man. I knew Jog Masamed, who
did common labor in the hard labor camp at Ekibastuz on principle, though he was called
upon to join the Idiots. Besides, I would like to list here a teacher Tatyana Moiseevna Falike,
who spent 10 years drudging, she said, like a beast of burden. And I also would like to name
here a geneticist Vladimir Efroimson, who spent 13 out of his 36 months of imprisonment
(one out of his two terms) doing common labor. He also did it on principle, though he also
had better options. Relying on parcels from home (one cannot blame him for that), he
picked the hand-barrow precisely because there were many Jews from Moscow in that
Jezkazgan camp, and they were used to settling well, while Efroimson wanted to dispel any
grudge toward Jews, which was naturally emerging among inmates. And what did his
brigade think about his behavior? - "He is a black sheep among Jews; would a real Jew roll a
barrow?" He was similarly ridiculed by Jewish Idiots who felt annoyed that he "flaunted
himself" to reproach them. In the same vein, another Jew, Jacov Davydovich Grodzensky,
who also beavered in the common category, was judged by others: "Is he really a Jew?"

It is so symbolic! Both Efroimson and Grodzenskiy did those right and best things, which
could be only motivated by the noblest of Jewish appeals, to honestly share the common lot,
and they were not understood by either side! They are always difficult and derided - the
paths of austerity and dedication, the only ones that can save humanity.

I try not to overlook such examples, because all my hopes depend on them.

Let's add here a valiant Gersh Keller, one of the leaders of Kengir uprising in 1954 (he was 30
years old when executed). I also read about Yitzhak Kaganov, commander of an artillery
squadron during the Soviet-German war. In 1948, he was sentenced to 25 years for Zionism.
During 7 years of imprisonment he wrote 480 pieces of poetry in Hebrew, which he
memorized without writing them down (11).

During his third trial (July 10, 1978), after already serving two terms, Alexander Ginsburg,
was asked a question "What is your nationality?" and replied: "Inmate!" That was a worthy
and serious response, and it angered the tribunal. But he deserved it for his work for the
Russian Public Relief Fund, which provided assistance to families of political prisoners of all
nationalities, and by his manly vocation. This is what we are - a genuine breed of prisoners,
regardless of nationality.

However, my camps were different, - spanning from the "great" Belomor to the tiny 121st
camp district of the 15th OLP of Moscow's UITLK (which left behind a not inconspicuous
semi-circular building at Kaluga's gate in Moscow). Out there, our entire life was directed
and trampled by three leading Idiots: Solomon Solomonov, a chief accountant; David
Burstein, first an "educator" and later a work-assigning clerk; and Isaac Bershader. (Earlier, in
exactly the same way, Solomonov and Bershader ruled over the camp at the Moscow
Highway Institute, MHI.) Note that all this happened under auspices of a Russian camp
commander, one ensign Mironov.

All three of them came up before my eyes, and to get positions for them, in each case their
Russian predecessors were instantly removed from the posts. Solomonov was sent in first;

298

he confidently seized a proper position and quickly got on the right side of the ensign. (I
think, using food and money from outside.) Soon after that the wretched Bershaderwas
sent in from MHI with an accompanying note "to use him only in the common labor category"
(a quite unusual situation for a domestic criminal, which probably meant substantial
delinquency). He was about fifty years old, short, fat, with a baleful glare. He walked
around condescendingly inspecting our living quarters, with the look of a general from the
head department.

The senior proctor asked him: "What is your specialty?" - "Storekeeper". - "There is no such
specialty" - "Well, I am a storekeeper". - "Anyway, you are going to work in the common
labor brigade". For two days he was sent there. Shrugging his shoulders, he went out, and,
upon entering the work zone, he used to seat himself on a stone and rest respectably. The
brigadier would have hit him, but he quailed - the newcomer was so self-confident, that
anyone could sense power behind him. The camp's storekeeper, Sevastyanov, was
depressed as well. For two years he was in charge of the combined provision and sundry
store. He was firmly established and lived on good terms with the brass, but now he was
chilled: everything is already settled! Bershader is a "storekeeper by specialty"!

Then the medical unit discharged Bershader from the labor duties on grounds of "poor
health" and after that he rested in the living quarters. Meanwhile, he probably got
something from outside. And within less than a week Sevastyanov was removed from his
post, and Bershaderwas made a storekeeper (with the assistance of Solomonov). However,
at this point it was found that the physical labor of pouring grain and rearranging boots,
which was done by Sevastyanov single-handedly, was also contraindicated for Bershader. So
he was given a henchman, and Solomonov' s bookkeeping office enlisted the latter as service
personnel. But it was still not a sufficiently abundant life. The best looking proudest woman
of the camp, the swan-like lieutenant-sniper M. was bent to his will and forced to visit him in
his store-room in the evenings. After Burstein showed himself in the camp, he arranged to
have another camp beauty, A. S., to come to his cubicle.

Is it difficult to read this? But they were by no means troubled how it looked from outside. It
even seemed as if they thickened the impression on purpose. And how many such little
camps with similarestablishments were there all across the Archipelago?

And did Russian Idiots behave in the same way, unrestrained and insanely!? Yes. But within
every other nation it was perceived socially, like an eternal strain between rich and poor,
lord and servant. However, when an alien emerges as a "master over life and death" it
further adds to the heavy resentment. It might appear strange - isn't it all the same for a
worthless negligible, crushed, and doomed camp dweller surviving at one of his dying
stages? isn't it all the same who exactly seizes the power inside the camp and celebrates
crow's picnics over his trench-grave? As it turns out, it is not. These things have been etched
into my memory inerasably.

In my play Republic of Labor, I presented some of the events that happened in that camp on
Bolshaya Kaluzhskaya 30. Understanding the impossibility of depicting everything like it was
in reality, because it would be inevitably considered as incitement of anti-Jewish sentiment
(as if that trio of Jews was not inflaming it in real life, caring little about consequences) I
withheld the abominably greedy Bershader. I concealed Burstein. I recomposed the profiteer

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Rosa Kalikman into an amorphous Bella of eastern origin, and retained the only Jew,
accountant Solomonov, exactly like he was in life.

So, what about my loyal Jewish friends after they perused the play? The play aroused
extraordinarily passionate protests from V. L. Teush. He read it not immediately but when
Sovremennik had already decided to stage it in 1962, so the question was far from schola rly.
The Teushes were deeply injured by the figure of Solomonov. They thought it was dishonest
and unjust to show such a Jew (despite that in the real life, in the camp, he was exactly as I
showed him) in the age of oppression of Jews. (But then, it appears to me that such age
is everlasting? When have our Jews not been oppressed?) Teush was alarmed and extremely
agitated, and put forward an ultimatum that if I did not remove or at least soften up the
image of Solomonov, then all our friendship will be ruined and he and his wife will no longer
be able to keep my manuscripts. Moreover, they prophesized that my very name will be
irretrievably lost and blemished if I leave Solomonov in the play. Why not to make him a
Russian?They were astonished. Is it so important that he be a Jew? (But if it doesn't matter,
why did Solomonov select Jews to be Idiots?)

I took a chill pill: a sudden censorial ban, no less weighty than the official Soviet prohibition,
had emerged from an unanticipated direction. However, the situation was soon resolved by
the official prohibition forbidding Sovremennik to stage the piece.

And there was another objection from Teush: "Your Solomonov has anything but Jewish
personality. A Jew always behaves discreetly, cautiously, suppliantly, and even cunningly, but
from where comes this pushy impudence of jubilant force? This is not true, it cannot happen
like this!"

However, I remember not this Solomonov alone, and it was exactly like that! I saw many
things in the 1920's and 1930's in Rostov-on-Don. And Frenkel acted similarly, according to
the recollections of surviving engineers. Such a slip of a triumphant power into insolence and
arrogance is the most repelling thing for those around. Sure, it is usually behavior of the
worst and rudest - but this is what becomes imprinted in memory. (Likewise the Russian
image is soiled by the obscenities of our villains.)

All these blandishments and appeals to avoid writing about the things like they were -are
undistinguishablefrom what we heard from the highest Soviet tribunes: about anti-
defamation, about socialist realism -to write like it should be, not like it was.

As ifa creator is capable of forgetting or creating hispastanew! As if the fulltruth can be
written in parts, including only what is pleasing, secure and popular.

And how meticulously all the Jewish characters in my books were analyzed with every
personal feature weighted on apothecary scales. But the astonishing story of Grigory M.,
who did not deliver the order to retreat to a dying regiment because he was frightened
(Archipelago GULag, v. 6, Ch. 6) - was not noticed. It was passed over without a single word!
And Ivan Denisovich added insult to injury: there were such sophisticated sufferers but I put
forward a boor!

300

For instance, during Gorbachev's glasnost, emboldened Asir Sandler published his camp
memoirs. "After first perusal, I emphatically rejected One Day In The Life Of Ivan Denisovich...
the main personage was Ivan Denisovich, a man with minimal spiritual needs, focused only
on his mundane troubles" -and Solzhenitsyn turned him into the national image... (Exactly
like all well-meaning communists were grumbling at that time!) While "[Solzhenitsyn]
preferred not to notice the true intelligentsia, the determinant of domestic culture and
science". Sandler was discussing this with Miron Markovich Etlis (both used to be Idiots in
medical unit). And Etlis added: "The story is significantly distorted, placed upside down".
"Solzhenitsyn failed to emphasize ...the intelligent part of our contingent"... Self-centered
reflections [of Ivan Denisovich] about himself... that patience... that pseudo-Christian
attitude toward others". And in 1964 Sandler was lucky to relieve his feelings in conversation
with Ehrenburg himself. And the latter affirmatively nodded when Sandler mentioned his
"extremely negative" feeling toward my novelette (12).

However, not a single Jew reproached me that Ivan Denisovich, in essence, attends to Cesar
Markovich as a servant, albeit with good feelings.

Sources:

I CewieH Eaflaw. Koyibiwia Tbi moa, Ko;ibiMa... New York: Effect Publishing Inc.. 1986, c. 65-66.

2B./lew\nopT. 3nnv\ncb\ cyflb6bi // Bpewta m mm: Me>KflyHapoflHbiM wypnan ^MTepaTypbi m o6mecTBeHHbix
npo6^ew\. Hbio-MopK, 1991, N2 113. c. 168.

3 f\. BopoHenb. TpeneT nyfleMCKMX 3a6oT. 2-e M3fl. PawiaT-raH: MocKBa-MepycayiMM, 1981, c. 28-29.

4 Muxan^ XeM4>eu,. MecTO m Bpewifl (eBpeMCKne 3aw\eTKn). Ha punc TpeTbfl BO^Ha, 1978, c. 93.

5 A. 3ncw\aH. «KHnra o pyccKOM eBpeticTBe» // HoBaa 3a pa, CaH-OpaHU,MCKO, 1960, 7 Man, c. 3.

6 Mocucf) Beprep. Kpywem-ie noKcneHMa: BocnowiMHa hma / llep. c am\n. Firenze: Edizioni Aurora. 1973, c. 148-
164.

7 M3BecTMJi, 1933. 5 aBrycTa, c. 1-2.

8 EenoMopcKO-EayiTMMCKMM KaHa.n nwieHM CTa^MHa: McTopua CTp o MTeyi bCTBa / riofl pefl. M. ropbKoro,
ABep6axa. CI". OupuHa. [M.]: McTopua cJ)a6pnKM 3aBOflOB, 1934.

9 noflpo6Hee o OpeHKeyie — b «Apxnne.nare rv/lare».

10 T. MnpoHOBa. TyHHe^b b npoiunoe // KoMCOMO^bCKaa npaBfla, 1989, 18 anpeyia, c. 1.

II PoccMMCKaa EBpeMCKaa 3HU,MK^oneflHfl. 2-e M3fl., ncnp. m flon. M.. 1994. T. 1, c. 526-527; 1995. T. 2. c. 27.

12 Acup CaHfl^ep. Y3enKM Ha nawiflTb: 3anncKM pea6n^MTnpoBaHHoro. MaraflaHCKoe khm>kh. M3fl-BO. 1988, c.
22. 62-64.

301

Chapter 21: During the Soviet-German War

After Kristallnacht (November 1938) the German Jews lost their last illusions about the
mortal danger they were facing. With Hitler's campaign in Poland, the deadly storm headed
East. Yet nobody expected that the beginning of the Soviet-German War would move Nazi
politics to a new level, toward total physical extermination of Jews.

While they naturally expected all kinds of hardship from the German conquest, Soviet Jews
could not envision the indiscriminate mass killings of men and women of all ages - one
cannot foresee such things. Thus the terrible and inescapable fate befell those who
remained in the German-occupied territories without a chance to resist. Lives ended
abruptly. But before their death, they had to pass through either initial forced relocation to a
Jewish ghetto, or a forced labor camp, or to gas vans, or through digging one's own grave
and stripping before execution.

The Russian Jewish Encyclopedia gives many names of the Russian Jews who fell victims to
the Jewish Catastrophe; it names those who perished in Rostov, Simferopol, Odessa, Minsk,
Belostok, Kaunas, and Narva. There were prominent people among them. The famous
historian S.M. Dubnov spent the entire inter-war period in exile. He left Berlin for Riga after
Hitler took power. He was arrested during the German occupation and placed in a ghetto;
"in December 1941 he was included into a column of those to be executed" ."From Vilna,
historian Dina Joffe and director of the Jewish Gymnasium Joseph Yashunskiy were sent to
concentration camps (both were killed in Treblinka in 1943). Rabbi Shmuel Bespalov, head of
the Hasidim movement in Bobruisk, was shot in 1941 when the city was captured by the
Germans. Cantor Gershon Sirota, whose performance had once "caught the attention of
Nicholas II" and who performed yearly in St. Petersburg and Moscow, died in 1941 in
Warsaw. There were two brothers Paul and Vladimir Mintz: Paul, the elder, was a prominent
Latvian politician, "the onlyJewinthe government of Latvia". Vladimir was a surgeon, who
had been entrusted with the treatment of Lenin in 1918 after the assassination attempt.
From 1920 he lived in Latvia. In 1940 the Soviet occupation authorities arrested Paul Mintz
and placed him in a camp in Krasnoyarsk Krai, where he died early on. The younger brother
lived in Riga and was not touched. He died in 1945 at Buchenwald. Sabina Shpilreyn, a doctor
of medicine, psychoanalyst and a close colleague of Carl Jung, returned to Russia in 1923
after working in clinics in Zurich, Munich, Berlin and Geneva;in 1942 she was shot along with
other Jews by Germans in her native Rostov-on-Don. (In Chapter 19, we wrote about the
deaths of her three scientist brothers during Stalin's terror.)

Yet many were saved from death by evacuation in 1941 and 1942. Various Jewish wartime
and postwar sources do not doubt the dynamism of this evacuation. For example, in The
Jewish World, a book written in 1944, one can read: "The Soviet authorities were fully aware
that the Jews were the most endangered part of the population, and despite the acute
military needs in transport, thousands of trains were provided for their evacuation. ... In
many cities ... Jews were evacuated first", although the author believes that the statement of
the Jewish writer David Bergelson that "approximately 80% of Jews were successfully
evacuated"1 is an exaggeration. Bergelson wrote: "In Chernigov, the pre-war Jewish
population was estimated at 70,000 people and only 10,000 of them remained by the time
the Germans arrived. ... In Dnepropetrovsk, out of the original Jewish population of 100,000

302

only 30,000 remained when the Germans took the city. In Zhitomir, out of 50,000 Jews, no
less than 44,000 left."2 In the Summer 1946 issue of the bulletin, Hayasa E.M. Kulisher
wrote: "There is no doubt that the Soviet authorities took special measures to evacuate the
Jewish population or to facilitate its unassisted flight. Along with the state personnel and
industrial workers, Jews were given priority [in the evacuation] ... The Soviet authorities
provided thousands of trains specifically forthe evacuation of Jews."3 Also, as a safer
measure to avoid bombing raids, Jews were evacuated by thousands of haywagons, taken
from kolkhozes and sovkhozes [collective farms] and driven over to railway junctions in the
rear. B.T. Goldberg, a son-in-law of Sholem Aleichem and then a correspondent for the
Jewish newspaper Der Tog from New York, after a 1946-1947 winter trip to the Soviet Union
wrote an article about the wartime evacuation of Jews {Der Tog, February 21, 1947). His
sources in Ukraine, "Jews and Christians, the military and evacuees, all stated that the policy
of the authorities was to give the Jews a preference during evacuation, to save as many of
them as possible so that the Nazis would not destroy them."4 And Moshe Kaganovich, a
former Soviet partisan, in his by then foreign memoirs (1948) confirms that the Soviet
government provided forthe evacuation of Jews all available vehicles in addition to trains,
including trains of haywagons - and the orders were to evacuate "first and foremost the
citizens of Jewish nationality from the areas threatened by the enemy". (Note that S.
Schwartz and later researchers dispute the existence of such orders, as well as the general
policy of Soviet authorities to evacuate Jews "as such."5)

Nevertheless, both earlier and later sources provide fairly consistent estimates of the
number of Jews who were evacuated or fled without assistance from the German-occupied
territories. Official Soviet figures are not available; all researchers complain that the
contemporaneous statistics are at best approximate. Let us rely then on the works of the last
decade. A demographer M. Kupovetskiy, who used formerly unavailable archival materials
and novel techniques of analysis, offers the following assessment. According to the 1939
census, 3,028,538 Jews lived in the USSR within its old (that is, pre-1939-1940) boundaries.
With some corrections to this figure and taking into account the rate of natural increase of
the Jewish population from September 1939 to June 1941 (he analyzed each territory
separately), this researcher suggests that at the outbreak of the war approximately
3,080,000 Jews resided within the old USSR borders. Of these, 900,000 resided in the
territories which would not be occupied by Germans, and at the beginning of the war 2,180,
000 Jews ("Eastern Jews")6 resided in the territories later occupied by the Germans. "There
is no exact data regarding the number of Jews who fled or were evacuated to the East
before the German occupation. Though based on some studies we know that
approximately 1,000,000 -1,100,000 Jews managed to escape from the Eastern regions later
occupied by Germans".7

There was a different situation in the territories incorporated into the Soviet Union only in
1939-1940, and which were rapidly captured by the Germans at the start of the "Blitzkreig".
The lightning-speed German attack allowed almost no chance for escape; meanwhile the
Jewish population of these "buffer" zones numbered 1,885,000 ("Western Jews") in June
1941. 8 And "only a small number of these Jews managed to escape or were evacuated. It is
believed that the number is ... about 10-12 percent."9

303

Thus, within the new borders of the USSR, by the most optimistic assessments,
approximately 2,226,000 Jews (2,000,000 Eastern, 226,000 Western Jews) escaped the
German occupation and 2,739,000 Jews (1,080,000 Easterners and 1,659,000 Westerners)
remained in the occupied territories.

Evacuees and refugees from the occupied and threatened territories were sent deep into the
rear, "with the majority of Jews resettled beyond the Ural Mountains, in particular in
Western Siberia and also in Kazakhstan, Uzbekistan and Turkmenistan".10 The materials of
the Jewish Anti-Fascist Committee (EAK) contain the following statement: "At the beginning
of the Patriotic War about one and half million Jews were evacuated to Uzbekistan,
Kazakhstan and other Central Asian Republics."11 This figure does not include the Volga, the
Ural and the Siberian regions. (However, the Jewish Encyclopedia argues that "a 1,500,000
figure" is a great exaggeration."12) Still, there was no organized evacuation into Birobidzhan,
and no individual refugees relocated there, although, because of the collapse of Jewish
kolkhozes, the vacated housing there could accommodate up to 11,000 families.13 At the
same time, "the Jewish colonists in the Crimea were evacuated so much ahead of time that
they were able to take with them all livestockand farm implements"; moreover, "it is well-
known that in the spring of 1942, Jewish colonists from Ukraine established kolkhozes in the
Volga region" How? Well, the author calls it the "irony of Nemesis": they were installed in
place of German colonists who were exiled from the German Republic of the Volga by Soviet
government order starting on August 28, 1941. 14

As already noted, all the cited wartime and postwar sources agree in recognizing the energy
and the scale of the organized evacuation of Jews from the advancing German army. But the
later sources, from the end of the 1940s, began to challenge this. For example, we read in a
1960s source: "a planned evacuation of Jews as the most endangered part of the population
did not take place anywhere in Russia" (italicized as in the source).15 And twenty years later
we read this: after the German invasion of the Soviet Union, "contrary to the rumors that
the government allegedly evacuated Jews from the areas under imminent threat of German
occupation, no such measures had ever taken place. ... the Jews were abandoned to their
fate. When applied to the citizen of Jewish nationality, the celebrated 'proletarian
internationalism' was a dead letter".16 This statement is completely unfair.

Still, even those Jewish writers, who deny the "beneficence" of the government with respect
to Jewish evacuation, do recognize its magnitude. "Due to the specific social structure of the
Jewish population, the percentage of Jews among the evacuees should have been much
higher than the percentage of Jews in the urban population".17 And indeed it was. The
Evacuation Council was established on June 24, 1941, just two days after the German
invasion (Shvernik was the chairman and Kosygin and Pervukhin were his deputies) .Its
priorities were announced as the following: to evacuate first and foremost the state and
party agencies with personnel, industries, and raw materials along with the workers of
evacuated plants and their families, and young people of conscription age. Between the
beginning of the war and November 1941, around 12 million people were evacuated from
the threatened areas to the rear.18 This number included, as we have seen, 1,000,000 to
1,100,000 Eastern Jews and more than 200,000 Western Jews from the soon-to-be-occupied
areas. In addition, we must add to this figure a substantial number of Jews among the
people evacuated from the cities and regions of the Russian Soviet Federated Socialist

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Republic (RSFSR, that is, Russia proper) that never fell to the Germans (in particular, those
from Moscow and Leningrad). Solomon Schwartz states: "The general evacuation of state
agencies and industrial enterprises with a significant portion of their staff (often with
families) was in many places very extensive. Thanks to the social structure of Ukrainian
Jewry with a significant percentages of Jews among the middle and top civil servants,
including the academic and technical intelligentsia and the substantial proportion of Jewish
workers in Ukrainian heavy industry, the share of Jews among the evacuees was larger than
their share in the urban (and even more than in the total) population."19

The same was true for Byelorussia. In the 1920s and early 1930s it was almost exclusively
Jews, both young and old, who studied at "various courses, literacy classes, in day schools,
evening schools and shift schools. ... This enabled the poor from Jewish villages to join the
ranks of industrial workers. Constituting only 8.9% of the population of Byelorussia, Jews
accounted for 36% of the industrial workers of the republic in 1930. "20

"The rise of the percentage of Jews among the evacuees", continues S. Schwartz, "was also
facilitated by the fact that for many employees and workers the evacuation was not
mandatory. ... Therefore, many, mostly non-Jews, remained were they were." Thus, even the
Jews, "who did not fit the criteria for mandatory evacuation ... had better chances to
evacuate".21 However, the author also notes that "no government orders or instructions on
the evacuation specifically of Jews or reports about it ever appeared in the Soviet press".
"There simply were no orders regarding the evacuation of Jews specifically. It means that
there was no purposeful evacuation of Jews."22

Keeping in mind the Soviet reality, this conclusion seems ill grounded and, in any case,
formalistic. Indeed, reports about mass evacuation of the Jews did not appear in the Soviet
press. It is easy to understand why. First, after the pact with Germany, the Soviet Union
suppressed information about Hitler's policies towards Jews, and when the war broke out,
the bulk of the Soviet population did not know about the mortal danger the German
invasion posed for Jews. Second, and this was probably the more -important factor- German
propaganda vigorously denounced "Judeo-Bolshevism" and the Soviet leadership
undoubtedly realized that they gave a solid foundation to this propaganda during the 1920s
and 1930s, so how could they now declare openly and loudly that the foremost government
priority must be to save Jews? This could only have been seen as playing into Hitler's hands.

Therefore, there were no public announcements that among the evacuees "Jews were over-
represented". "The evacuation orders did not mention Jews", yet "during the evacuation the
Jews were not discriminated" against23; on the contrary they were evacuated by all available
means, but in silence, without press coverage inside the USSR. However, propaganda for
foreign consumption was a different matter. For example, in December 1941, after repulsing
the German onslaught on Moscow, Radio Moscow - not in the Russian language, of course,
but "in Polish", and on "the next day, five more times in German, compared the successful
Russian winter counteroffensive with the Maccabean miracle" and told the German-
speaking listeners repeatedly that "precisely during Hanukkah week", the 134th Nuremberg
Division, named after the city "where the racial legislation originated" was destroyed.24 In
1941- 42 the Soviet authorities readily permitted worshippers to overfill synagogues in
Moscow, Leningrad, and Kharkov and to openly celebrate the Jewish Passover of 1942. 25

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We cannot say that the domestic Soviet press treated German atrocities with silence. Ilya
Ehrenburg and others (like the journalist Kriger) got the go-ahead to maintain and inflame
hatred towards Germans throughout the entire war and not without mentioning the burning
topic of Jewish suffering, yet without a special stress on it. Throughout the war Ehrenburg
thundered, that "the German is a beast by his nature", calling for "not sparing even unborn
Fascists" (meaning the murder of pregnant German women), and he was checked only at the
very end, when the war reached the territory of Germany and it became clearthat the Army
had embraced only too well the party line of unbridled revenge against all Germans.

However these is no doubt that the Nazi policy of extermination of the Jews, its
predetermination and scope, was not sufficiently covered by the Soviet press, so that even
the Jewish masses in the Soviet Union could hardly realize the extent of their danger. Indeed,
during the entire war, there were few public statements about the fate of Jews under
German occupation. Stalin in his speech on Nov. 6, 1941 (the 24th anniversary of the October
Revolution) said: "The Nazis are ... as eagerto organize medieval Jewish pogroms as the
Tsarist regime was. The Nazi Party is the party ... of medieval reaction and the Black-Hundred
pogroms."26 "Asfaraswe know", an Israeli historian writes, "it was the only case during the
entire war when Stalin publicly mentioned the Jews".27 On January 6, 1942, in a note of the
Narkomindel [People's Commissariat of Foreign Affairs] composed by Molotov and
addressed to all states that maintained diplomatic relations with the Soviet Union, the Jews
are mentioned as one of many suffering Soviet nationalities, and shootings of Jews in Kiev,
Lvov, Odessa, Kamenetz-Podolsk, Dnepropetrovsk, Mariupol, Kerch were highlighted and the
numbers of victims listed. "The terrible massacre and pogroms were inflicted by German
invaders in Kiev, the capital of Ukraine. ... A significant number of Jews, including women and
children, were rounded up; before the execution all of them were stripped naked and
beaten and then ... shot by sub-machine guns. Many mass murders occurred ... in other
Ukrainian cities, and these bloody executions were directed in particular against unarmed
and defenseless Jews from the working class. "28 0n December 19, 1942, the Soviet
government issued a declaration that mentioned Hitler's "special plan for total
extermination of the Jewish population in the occupied territories of Europe" and in
Germany itself; "although relatively small, the Jewish minority of the Soviet population ...
suffered particularly hard from the savage bloodthirstiness of the Nazi monsters". But some
sources point out that this declaration was somewhat forced; it came out two days after a
similardeclaration was made by the western Allies, and it was not republished in the Soviet
press as was always done during newspaper campaigns. In 1943, out of seven reports of the
Extraordinary State Commission for investigation of Nazi atrocities (such as extermination of
Soviet prisoners of war and the destruction of cultural artifacts of our country), only one
report referred to murders of Jews - in the Stavropol region, near Mineralnye Vody.29 And in
March 1944 in Kiev, while making a speech about the suffering endured by Ukrainians under
occupation, Khrushchev "did not mention Jews at all"30.

Probably this is true. Indeed, the Soviet masses did not realize the scale of the Jewish
Catastrophe. Overall, this was our common fate - to live under the impenetrable shell of the
USSR and be ignorant of what was happening in the outside world. However, Soviet Jews
could not be all that unaware about the events in Germany. "In the mid-thirties the Soviet
Press wrote a lot about German anti-Semitism... A novel by Leon Feichtwanger The
Oppenheim Family and the movie based on the book, as well as another movie, Professor

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Mamlock, clearly demonstrated the dangers that Jews were facing."31 Following the
pogroms of Kristallnacht, Pravda published an editorial "The Fascist Butchers and Cannibals"
in which it strongly condemned the Nazis: "The whole civilized world watches with disgust
and indignation the vicious massacre of the defenseless Jewish population by German
fascists. ... [With the same feelings] the Soviet people watch the dirty and bloody events in
Germany. ... In the Soviet Union, along with the capitalists and landowners, all sources of
anti-Semitism had been wiped out."32 Then, throughout the whole November, Pravda
printed daily on its front pages reports such as "Jewish pogroms in Germany", "Beastly
vengeance on Jews", "The wave of protests around the world againstthe atrocities of the
fascist thugs". Protest rallies against anti-Jewish policies of Hitler were held in Moscow,
Leningrad, Kiev, Tbilisi, Minsk, Sverdlovsk, and Stalin. Pravda published a detailed account of
the town hall meeting of the Moscow intelligentsia in the Great Hall of the Conservatory,
with speeches given by A.N. Tolstoy, A. Korneychuk, L. Sobolev; People's Artists [a Soviet title
signifying prominence in the Arts] A.B. Goldenweiser and S.M. Mikhoels, and also the text of
a resolution adopted at the meeting: "We, the representatives of the Moscow intelligentsia
... raise our voice in outrage and condemnation againstthe Nazi atrocities and inhuman acts
of violence againstthe defenseless Jewish population of Germany. The fascists beat up,
maim, rape, kill and burn alive in broad daylight people who are guilty only of belonging to
the Jewish nation."33 The next day, on November 29, under the headline "Soviet
intelligentsia is outraged by Jewish pogroms in Germany", Pravda produced the full coverage
of rallies in other Soviet cities.

However, from the moment of the signing of the Ribbentrop-Molotov Pact in August of 1939,
not only criticism of Nazi policies but also any information about persecution of the Jews in
European countries under German control vanished from the Soviet press. "A lot of
messages ...were reaching the Soviet Union through various channels - intelligence,
embassies, Soviet journalists. ... An important source of information... was Jewish refugees
who managed to cross the Soviet border. However, the Soviet media, including the Jewish
press, maintained silence."34

"When the Soviet-German War started and the topic of Nazi anti-Semitism was raised again,
many Jews considered it to be propaganda", argues a modern scholar, relying on the
testimonies of the Catastrophe survivors, gathered over a half of century. "Many Jews relied
on their own life experience rather than on radio, books and newspapers. The image of
Germans did not change in the minds of most Jews since WWI. And back then the Jews
considered the German regime to be one of the most tolerant to them."35 "Many Jews
remembered, that during the German occupation in 1918, the Germans treated Jews better
than they treated the rest of the local population, and so the Jews were reassured."36 As a
result, "in 1941, a significant number of Jews remained in the occupied territories
voluntarily". And even in 1942, "according to the stories of witnesses... the Jews in Voronezh,
Rostov, Krasnodar, and other cities waited for the front to roll through their city and hoped
to continue their work as doctors and teachers, tailors and cobblers, which they believed
were always needed.... The Jews could not or would not evacuate for purely material
reasons as well."37

While the Soviet press and radio censored the information about the atrocities committed
by the occupiers againstthe Jews, the Yiddish newspaper Einigkeit ("Unity"), the official

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publication of the Jewish Anti-Fascist Committee (EAK), was allowed to write about it openly
from the summer of 1942. Apparently, the first step in the establishment of EAK was a radio-
meeting in August 1941of "representatives of the Jewish people" (S. Mikhoels, P. Marques, J.
Ohrenburg, S. Marshak, S. Eisenstein and other celebrities participated.) For propaganda
purposes, it was broadcast to the US and other Allied countries. "The effect on the Western
public surpassed the most optimistic expectations of Moscow. ... In the Allied countries the
Jewish organizations sprang up to raise funds for the needs of the Red Army." Their success
prompted the Kremlin to establish a permanent Jewish Committee in the Soviet Union.
"Thus began the seven-year-long cooperation of the Soviet authorities with global
Zionism."38

The development of the Committee was a difficult process, heavily dependent on the
attitudes of government. In September 1941, an influential former member of the Bund,
Henryk Ehrlich, was released from the prison to lead that organization. In 1917, Ehrlich had
been a member of the notorious and then omnipotent Executive Committee of the
Petrosoviet. Later, he emigrated to Poland where he was captured by the Soviets in 1939. He
and his comrade, Alter, who also used to be a member of the Bund and was also a native of
Poland, began preparing a project that aimed to mobilize international Jewish opinion, with
heavier participation of foreign rather than Soviet Jews. "Polish Bund members were
intoxicated by their freedom... and increasingly acted audaciously. Evacuated to Kuibyshev
[Samara] along with the metropolitan bureaucracy, they contacted Western diplomatic
representatives, who were relocated there as well,... suggesting, in particular, to form a
Jewish Legion in the USA to fight on the Soviet-German front". "The things have gone so far
that the members of the Polish Bund ... began planning a trip to the West on their own". In
addition, both Bund activists "presumptuously assumed (and did not hide it) that they could
liberally reform the Soviet political system". In December 1941, both overreaching leaders of
the Committee were arrested (Ehrlich hanged himself in prison; Alter was shot).39

Yet during the spring of 1942, the project of the Jewish Anti-Fascist Committee was revived,
and a meeting "of the representatives of Jewish people" was called forth again. ACommittee
was elected, although this time exclusively from Soviet Jews. Solomon Mikhoels became its
Chairman and Shakhno Epstein, "Stalin's eye 'in Jewish affairs' and a former fanatical
Bundist and later a fanatical Chekist, became its Executive Secretary". Among others, its
members were authors David Bergelson, Peretz Markish, LeibKvitko, and DerNistor;
scientists Lina Shtern and Frumkin, a member of the Academy. Poet Itzik Fefer became the
Vice President. (The latter was a former Trotskyite who was pardoned because he composed
odes dedicated to Stalin; he was "an important NKVD agent", and, as a "proven secret
agent", he was entrusted with a trip to the West.41) The task of this Committee was the
same: to influence international public opinion, and "to appeal to the 'Jews all over the
world' but in practice it appealed primarily to the American Jews",42 building up sympathy
and raising financial aid for the Soviet Union. (And it was the main reason for Mikhoels' and
FefeKs trip to the United States in summer 1943, which coincided with the dissolution of
Comintern. It was a roaring success, triggering rallies in 14 cities across the US: 50,000
people rallied in New York City alone. Mikhoels and Fefer were received by former Zionist
leader Chaim Weizmann and by Albert Einstein.43) Yet behind the scenes the Committee was
managed by Lozovskiy-Dridzo, the Deputy Head of the Soviet Information Bureau
(Sovinformbureau); the Committee did not have offices in the Soviet Union and could not act

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independently; in fact, it was "not so much a fundraising tool for the Red Army as an arm of
... pro-Soviet propaganda abroad."44

Some Jewish authors argue that from the late 1930s there was a covert but persistent
removal of Jews from the highest ranks of Soviet leadership in all spheres of administration.
For instance, D. Shub writes that by 1943 not a single Jew remained among the top
leadership of the NKVD, though "there were still many Jews in the Commissariat of Trade,
Industry and Foods. There were also quite a few Jews in the Commissariat of Public
Education and in the Foreign Office."45 A modern researcher reaches a different conclusion
based on archival materials that became available in 1990s: "During the 1940s, the role of
Jews in punitive organs remained highly visible, coming to the end only in the postwar years
during the campaign against cosmopolitanism."46

However, there are no differences of opinion regarding the relatively large numbers of Jews
in the top command positions in the Army. The Jewish World reported that "in the Red Army
now [during the war], there are over a hundred Jewish generals" and it provided a "small
randomly picked list of such generals", not including "generals from the infantry". There
were 17 names (ironically, "Major-General of Engineering Service Frenkel Naftaliy Aronovich"
of GULag was also included).47 A quarter of a century later, another collection of documents
confirmed that there were no less than a hundred Jewish generals in the middle of the war
and provided additional names.48 (However, the volume unfortunately omitted the "Super-
General" Lev Mekhlis -the closest and most trusted of Stalin's henchmen from 1937 to
1940; from 1941 he was the Head of Political Administration of the Red Army. Ten days after
the start of the war, Mekhlis arrested a dozen of the highest generals of the Western
Front.49 He is also infamous for his punitive measures during the Soviet-Finnish War and
then later at Kerch in the Crimea.)

The Short Jewish Encyclopedia provides an additional list of fifteen Jewish generals. Recently,
an Israeli researcher has published a list of Jewish generals and admirals (including those
who obtained the rank during the war). Altogether, there were 270 generals and admirals!
This is not only "not a few" - this is an immense number indeed. He also notes four wartime
narkoms (people's commissars): in addition to Kaganovich, these were Boris Vannikov
(ammunition), Semien Ginzburg (construction), Isaac Zaltzman (tank industry) and several
heads of main military administrations of the Red Army; the list also contains the names of
four Jewish army commanders, commanders of 23 corps, 72 divisions, and 103 brigades.50

"In no army of the Allies, not even in the USA's, did Jews occupy such high positions, as in
the Soviet Army", Dr. I. Arad writes.51 No, "the displacement of Jews from the top posts"
during the war did not happen. Nor had any supplanting yet manifested itself in general
aspects of Soviet life. In 1944 (in the USA) a famous Socialist Mark Vishnyak stated that "not
even hardcore enemies of the USSR can say that its government cultivates anti-Semitism".52
Back then - it was undoubtedly true.

According to Einigkeit (from February 24, 1945, almost atthe end of the war), "for courage
and heroism in combat"... 63,374 Jews were awarded orders and medals", and 59 Jews
became the Heroes of the Soviet Union. According to the Warsaw Yiddish language

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newspaper Volksstimme in 1963 the number of the Jews awarded military decorations in
WWII was 160,772, with 108 Heroes of the Soviet Union among them.53 In the early 1990s,
an Israeli author provided a list of names with dates of confirmation , in which 135 Jews are
listed as Heroes of the Soviet Union and 12 Jews are listed as the full chevaliers of the Order
of Glory.54 We find similar information in the three-volume Essays on Jewish Heroism.55 And
finally, the latest archival research (2001) provides the following figures: "throughout the
war 123,822 Jews were awarded military decorations"56; thus, among all nationalities of the
Soviet Union, the Jews are in fifth place among the recipients of decorations, after Russians,
Ukrainians, Byelorussians and Tatars.

I. Arad states that "anti-Semitism as an obstacle for Jews in their military careers, in
promotion to higher military ranks and insignia did not exist in the Soviet Army during the
war".57 Production on the home front for the needs of the war was also highly rewarded. A
huge influx of Soviet Jews into science and technology during the 1930s had borne its fruit
during the war. Many Jews worked on the design of new types of armaments and
instrumentation, in the manufacturing of warplanes, tanks, and ships, in scientific research,
construction and development of industrial enterprises, in power engineering, metallurgy,
and transport. For their work from 1941 to 1945 in support of the front, 180,000 Jews were
awarded decorations. Among them were scientists, engineers, administrators of various
managerial levels and workers, including more than two hundred who were awarded the
Order of Lenin; nearly three hundred Jews were awarded the Stalin Prize in science and
technology. During the war, 12 Jews became Heroes of Socialist Labor, eight Jews became
full members of the Academy of Science in physics and mathematics, chemistry and
technology, and thirteen became Member-Correspondents of the Academy.58

***

Many authors, including S. Schwartz, note that "the role of Jews in the war was
systematically concealed" along with a deliberate policy of "silence about the role of Jews in
the war". He cites as a proof the works of prominent Soviet writers such as K. Simonov (Days
and Nights) and V. Grossman (The People Is Immortal) where "among a vast number of
surnames of soldiers, officers, political officers and others, there is not a single Jewish
name."59 Of course, this was due to censoring restrictions, especially in case of Grossman.
(Later, military personnel with Jewish names re-appeared in Grossman's essays.) Another
author notes that postcards depicting a distinguished submarine commander, Israel
Fisanovich, were sold widely throughout the Soviet Union.60 Later, such publications were
extended; and an Israeli researcher lists another 12 Jews, Heroes of the Soviet Union, whose
portraits were mass reproduced on postal envelopes61.

Even through I'm a veteran of that war, I have not researched it through books much, nor
was I collecting materials or have written anything about it. But I sawJews on the front. I
knew brave men among them. For instance, I especially want to mention two fearless
antitank fighters: one of them was my university friend Lieutenant Emanuel Mazin; another
was young ex-student soldier Borya Gammerov (both were wounded in action). In my
battery among 60 people two were Jews - Sergeant llya Solomin, who fought very well
through the whole war, and Private Pugatch, who soon slipped away to the Political
Department. Among twenty officers of our division one was a Jew - Major Arzon, the head

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of the supply department. Poet Boris Sluts ky was a real soldier, he used to say: "I'm full of
bullet holes". Major Lev Kopelev, even though he served in the Political Department of the
Army (responsible for counter-propaganda aimed at enemy troops), he fearlessly threw
himself in every possible fighting melee. A former "Mifliyetz" Semyon Freylih, a brave officer,
remembers: "The war began ... . So I was off to the draft board and joined the army" without
graduating from the University, as "we felt ashamed not to share the hardships of
millions".62 Ortake Lazar Lazarev, later a well-known literary critic, who as a young man
fought at the front for two years until both his hands were mauled: "It was our duty and we
would have been ashamed to evade it. ... it was life - the only possible one under the
circumstances, the only decent choice for the people of my age and education".63 Boris
Izrailevich Feinerman wrote in 1989 in response to an article in Book Review, that as a 17-
year-old, he volunteered in July 1941 for an infantry regiment; in October, his both legs were
wounded and he was taken prisoner of war; he escaped and walked out of the enemy's
encirclement on crutches - then of course he was imprisoned for 'treason'" - but in 1943 he
managed to get out of the camp by joining a penal platoon; he fought there and later
became a machine gunner of the assault infantry unit in a tank regiment and was wounded
two more times.

We can find many examples of combat sacrifice in the biographical volumes of the most
recent Russian Jewish Encyclopedia. Shik Kordonskiy, a commander of a mine and torpedo
regiment, "smashed his burning plane into the enemy cargo ship"; he was posthumously
made a Hero of the Soviet Union. Wolf Korsunsky, "navigator of the air regiment", became a
Hero of the Soviet Union too. Victor Hasin, "a Hero of the Soviet Union ... squadron
commander ... participated in 257 air skirmishes, personally shot down a number of the
enemy's airplanes", destroyed another 10 on the ground; he was shot down over "the
enemy occupied territory, and spent several days reaching and crossing the front lines. He
died in hospital from his wounds". One cannot express it better! The Encyclopedia contains
several dozens names of Jews who died in combat.

Yet, despite these examples of unquestioned courage, a Jewish scholar bitterly notes "the
widespread belief in the army and in the rear that Jews avoided the combat units".54 This is a
noxious and painful spot. But, if you wish to ignore the painful spots, do not attempt to write
a book about ordeals that were endured together.

In history, mutual national perceptions do count. "During the last war, anti-Semitism in
Russia increased significantly. Jews were unjustly accused of evasion of military service and
in particular, of evasion of front line service."65 "It was often said about Jews that instead of
fighting, they stormed the cities of Alma-Ata and Tashkent."66 Here is a testimony of a Polish
Jew who fought in the Red Army: "In the army, young and old had been trying to convince
me that ... there was not a single Jew on the front . 'We've got to fight for them.' I was told
in a 'friendly' manner: 'You're crazy. All your people are safely sitting at home. How come
you are here on the front?'"67 1. Arad writes: "Expressions such as 'we are at the front, and
the Jews are in Tashkent', 'one never sees a Jew at the front line'could be heard among
soldiers and civilians a like."68 1 testify: Yes, one could hear this among the soldiers on the
front. And right after the war - who has not experienced that? - a painful feeling remained
among our Slavs that our Jews could have acted in that war in a more self-sacrificing manner,
that among the lower ranks on the front the Jews could have been more represent.

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These feelings are easy to blame (and they are blamed indeed) on unwarranted Russian anti-
Semitism. (However, many sources blame that on the "German propaganda" digested by our
public. What a people! They are good only to absorb propaganda - be it Stalin's or Hitler's -
and they are good for nothing else!) Now that it is half a century passed since then. Isn't it
time to unscramble the issue?

There are no official data available on the ethnic composition of the Soviet Army during the
Second World War. Therefore, most studies on Jewish participation in the war provide only
estimates, often without citation of sources or explanation of the methods of calculation.
However, we can say that the 500,000 figure had been firmly established by 1990s: "The
Jewish people supplied the Red Army with nearly 500,000 soldiers."69 "During World War II,
550,000 Jews served in the Red Army."70 The Short Jewish Encyclopedia notes that "only in
the field force of the Soviet Army alone there were over 500,000 Jews", and "these figures
do not include Jewish partisans who fought against Nazi Germany".71 The same figures are
cited in Essays on Jewish heroism, in Abramovich's book In the Deciding War and in other
sources.

We came across only one author who attempted to justify his assessment by providing
readers with details of his reasoning. It was an Israeli researcher, I. Arad, in his the above
cited book on the Catastrophe.

Arad concludes that "the total number of Jews who fought in the ranks of the Soviet Army
against the German Nazis was no less than 420,000-430,000".72 He includes in this number
"the thousands of Jewish partisans who fought against the German invaders in the woods"
(they were later incorporated into the regular army in 1944 after the liberation of Western
Byelorussia and Western Ukraine. At the same time, Arad believes that during the war
"approximately 25,000-30,000 Jewish partisans operated in the occupied areas of the Soviet
Union".73 (The Israeli Encyclopedia in the article "Anti-Nazi Resistance" provides a lower
estimate: "In the Soviet Union, more than 15,000 Jews fought against the Nazis in the
underground organizations and partisan units."74) In his calculations, Arad assumes that the
proportion of mobilized Jews was the same as the average percentage of mobilized for the
entire population of USSR during the war, i.e., 13.0-13.5%. This would yield 390,000-405,000
Eastern Jews (out of the total of slightly more than 3 million), save for the fact that "in
certain areas of Ukraine and Byelorussia, the percentage of Jewish population was very high;
these people were not mobilized because the region was quickly captured by the Germans".
However, the author assumes that in general the mobilization "shortfall" of the Eastern Jews
was small and that before the Germans came, the majority of males of military age were still
mobilized - and thus he settles on the number of 370,000-380,000 Eastern Jews who served
in the army. Regarding Western Jews, Arad reminds us that in 1940 in Western Byelorussia
and Western Ukraine, during the mobilization of conscripts whose year of birth fell between
of 1919 and 1922, approximately 30,000 Jewish youths were enlisted, but the Soviet
government considered the soldiers from the newly annexed western regions as
"unreliable"; therefore, almost all of them were transferred to the Labor Army after the war
began. "By the end of 1943, the process of re-mobilization of those who were previously
transferred into the Labor Army began ... and there were Jews among them." The author
mentions that 6,000 to 7,000 Western Jewish refugees fought in the national Baltic divisions.
By adding the Jewish partisans incorporated into the army in 1944, the author concludes:

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"we can establish that at least 50,000 Jews from the territories annexed to the USSR,
including those mobilized before the war, served in the Red Army". Thus I. Arad comes to
the overall number of 420,000-430,000 Jews in military service between 1941 and 1944.75

According to Arad, the number of 500,000 soldiers commonly used in the sources would
imply a general base (500,000 conscripts taken out of the entire Jewish population) of
3,700,000-3,850,000 people. According to the above-mentioned sources, the maximum
estimate for the total number of Eastern and Western Jews who escaped the German
occupation was 2,226,000, and even if we were to add to this base all 1,080,000 Eastern
Jews who remained under the occupation, as though they had had time to supply the army
with all the people of military age right before the arrival of the Germans - which was not
the case - the base would still lack a half-million people. It would have also meant that the
success of the evacuation, discussed above, was strongly underestimated.

There is no such contradiction in Arad's assessment. And though its individual components
may require correction76, overall, it surprisingly well matches with the hitherto unpublished
data of the Institute of the Military History, derived from the sources of the Central Archive
of the Ministry of Defense. According to that data, the numbers of mobilized personnel
during the Great Patriotic War were as follows:

Russians - 19,650,000
Ukrainians -5,320,000
Byelorussians -964,000
Tartars -511,000
Jews - 434,000
Kazakhs -341,000
Uzbeks - 330,000
Others - 2,500,00077

Thus, contrary to the popular belief, the number of Jews in the Red Army in WWII was
proportional to the size of mobilization base of the Jewish population. The fraction of Jews
that participated in the war in general matches their proportion in the population.

So then, were the people's impressions of the war really prompted by anti-Semitic
prejudice? Of course, by the beginning of the war, a certain part of the older and middle-
aged population still bore scars from the 1920s and 1930s. But a huge part of the soldiers
were young men who were born at the turn of the revolution or after it; their perception of
the world differed from that of their elders dramatically. Compare: during the First World
War, in spite of the spy mania of the military authorities in 1915 against the Jews who
resided near the front lines, there was no evidence of anti-Semitism in the Russian army. In
1914, out of 5 million Russian Jews,78 "by the beginning of WWI, about 400,000 Jews were
inducted into the Russian Imperial Army, and by the end of war in 1917 this number reached
500,000". 79 This means that at the outbreak of the war every twelfth Russian Jew fought in
the war, while by the end, one out of ten. And in World War II, every eighth or seventh.

So, what was the matter? It can be assumed that the new disparities inside the army played
their role with their influences growing stronger and sharper as one moved closerto the
deadly frontline.

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In 1874 Jews were granted equal rights with other Russian subjects regarding universal
conscription, yet during WWI until the February Revolution, Tsar Alexander ll's law which
stipulated that Jews could not advance above the rank of petty officer (though it did not
apply to military medics) was still enforced. Under the Bolsheviks, the situation had changed
radically, and during the WWII, as the Israeli Encyclopedia summarizes, "compared to other
nationalities of the Soviet Union, Jews were disproportionately represented among the
senior officers, mainly because of the higher percentage of college graduates among
them".80 According to I. Arad's evaluation, "the number of Jews-commissars and political
officers in various units during the war was relatively higher than number of Jews on other
Army positions"; "atthe very least, the percentage of Jews in the political leadership of the
army" was "three times higher than the overall percentage of Jews among the population of
the USSR during that period".81 In addition, of course, Jews were "among the head
professionals of military medicine ... among the heads of health departments on several
fronts. ... Twenty-six Jewish generals of the Medical Corps and nine generals of the
Veterinary Corps were listed in the Red Army." Thirty-three Jewish generals served in the
Engineering Corps.82 Of course, Jewish doctors and military engineers occupied not only high
offices: "among the military medical staff... there were many Jews (doctors, nurses,
orderlies)."83 Let us recall that in 1926 the proportion of Jews among military doctors was
18.6% while their proportion in the male population was 1.7% 84, and this percentage could
only increase during the war because of the large number of female Jewish military doctors:
"traditionally, a high percentage of Jews in the Soviet medicine and engineering professions
naturally contributed to their large number in the military units."85

However undeniably important and necessary for final victory these services were, what
mattered is that not everybody could survive to see it. Meanwhile an ordinary soldier,
glancing backfrom the frontline, sawall too clearly that even the second and thi rd echelons
behind the front were also considered participants in the war: all those deep-rear
headquarters, suppliers, the whole Medical Corps from medical battalion to higher levels,
numerous behind-the-lines technical units and, of course, all kinds of service personnel there,
and, in addition, the entire army propaganda machine, including touring ensembles,
entertainment troupes - they all were considered war veterans and, indeed, it was apparent
to everyone that the concentration of Jews was much higher there than atthe front lines.
Some write that "among Leningrad's veteran-writers", the Jews comprised "by most
cautious and perhaps understated assessment... 31%"86-that is, probably more. Yet how
many of them were editorial staff? As a rule, editorial offices were situated 10-15 kilometers
behind the frontline, and even if a correspondent happened to be atthe front during
hostilities, nobody would have forced him "to hold the position", he could leave immediately,
which is a completely different psychology. Many trumpeted their status as "front-liners",
but writers and journalists are guilty of it the most. Stories of prominent ones deserve a
separate dedicated analysis. Yet how many others - not prominent and not famous - front-
liners settled in various newspaper publishing offices at all levels - at fronts, armies, corps
and divisions? Here is one episode. After graduating from the machine gun school, Second
Lieutenant Alexander Gershkowitz was sent to the front. But, after a spell atthe hospital,
while "catching up with his unit, at a minor railroad station he sensed the familiarsmell of
printing ink, followed it - and arrived at the office of a division-level newspaper, which
serendipitously was in need of a front-line correspondent". And his fate had changed. (But

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what about catching up with his infantry unit?) "In this new position, he traveled thousands
of kilometers of the war roads."87. Of course, military journalists perished in the war as well.

Musician Michael Goldstein, who got "the white ticket" ("not fit") because of poor vision,
writes of himself: "I always strived to be at the front, where I gave thousands of concerts,
where I wrote a number of military songs and where I often dug trenches."88 Often? Really?
A visiting musician - and with a shovel in his hands? As a war veteran, I say - an absolutely
incredible picture. Or here is another amazing biography. Eugeniy Gershuni "in the summer
of 1941... volunteered for a militia unit, where he soon organized a small pop ensemble".
Those, who know about these unarmed and even non-uniformed columns marching to
certain death, would be chilled. Ensemble, indeed! In September 1941, "Gershuni with his
group of artists from the militia was posted to Leningrad's Red Army Palace, where he
organized and headed a troop-entertainment circus". The story ends "on May 9, 1945, when
Gershuni's circus threw a show on the steps of the Reichstag in Berlin"89.

Of course, the Jews fought in the infantry and on the frontline. In the middle of the 1970s, a
Soviet source provides data on the ethnic composition of two hundred infantry divisions
between January 1, 1943 and January 1, 1944 and compares it to the population share of
each nationality within the pre-September 1939 borders of the USSR.. During that period,
Jews comprised respectively 1.5% and 1.28% in those divisions, while their proportion in the
population in 1939 was 1.78%, Only by the middle of 1944, when mobilization began in the
liberated areas, did the percentage of Jews fall to 1.14% because almost all Jews in those
areas were exterminated.

It should be noted here that some audacious Jews took an even more fruitful and energetic
part in the war outside of the front. For example, the famous "Red Orchestra" of Trepper
and Gurevich spied on Hitler's regime from within until the fall of 1942, passing to the
Soviets extremely important strategic and tactical information. (Both spies were arrested
and held by the Gestapo until the end of the war; then, after liberation, they were arrested
and imprisoned in the USSR - Trepper for 10 years and Gurevich for 15 years.91) Here is
another example: a Soviet spy, Lev Manevich, was ex-commander of a special detachment
during the Civil War and latera long-term spy in Germany, Austria, and Italy. In 1936, he was
arrested in Italy, but he managed to communicate with Soviet intelligence even from the
prison. In 1943, while imprisoned in the Nazi camps under the name of Colonel Starostin, he
participated in the anti-fascist underground. In 1945, he was liberated by the Americans but
died before returning to the USSR (where he could have easily faced imprisonment). Only 20
years later, in 1965, was he awarded the title of Hero of the Soviet Union posthumously.92
(One can also find very strange biographies, such as Mikhail Scheinman's. Since the 1920s he
served as a provincial secretary of the Komsomol; during the most rampant years of the
Union of Militant Atheists he was employed at its headquarters; then he graduated from the
Institute of Red Professors and worked in the press department of the Central Committee of
the VKPb. In 1941, he was captured by the Germans and survived the entire war in captivity
- a Jew and a high-level commissar at that! And despite categorical evidence of his
culpability from SMERSH's [Translator's note: a frontline counter-intelligence organization,
literally, "Death to Spies"] point of view, how could he possibly surviveif he was not a
traitor? Others were imprisoned for a long time for lesser "crimes". Yet nothing happened,

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and in 1946 he was already safely employed in the Museum of the History of Religion and
then in the Institute of History at the Academy of Science.93)

Yet such anecdotal evidence cannot make up a convincing argument for either side and
there are no reliable and specific statistics norare they likely to surface in the future.

Recently, an Israeli periodical has published some interesting testimony. When a certain
Jonas Degen decided to volunteer for a Komsomol platoon at the beginning of the war,
another Jewish youth, Shulim Dain, whom Jonas invited to come and join him, replied "that
it would be really fortunate if the Jews could just watch the battle from afarsince this is not
their war, though namely this war may inspire Jews and help them to rebuild Israel. When I
am conscripted to the army, I'll go to war. But to volunteer? Not a chance."94 And Dain was
not the only one who thought like this; in particular, older and more experienced Jews may
have had similarthoughts. And this attitude, especially among the Jews devoted to the
eternal idea of Israel, is fully understandable. And yet it is baffling, because the advancing
enemy was the arch enemy of the Jews, seeking above all else to annihilate them. How could
Dain and like-minded individuals remain neutral? Did they think that the Russians had no
other choice but to fight for their land anyway?

One modern commentator (I know him personally - he is a veteran and a former camp
inmate) concludes: "Even among the older veterans these days I have not come across
people with such clarity of thought and depth of understanding" as Shulim Dain (who
perished at Stalingrad) possessed: "two fascist monsters interlocked in deadly embrace".
Why should we participate in that?95

Of course, Stalin's regime was not any better than Hitler's. But for the wartime Jews, these
two monsters could not be equal! If that other monster won, what could then have
happened to the Soviet Jews? Wasn't this war the personal Jewish war? wasn't it their own
Patriotic War- to cross arms with the deadliest enemy in the entire Jewish history? And
those Jews who perceived the war as their own and who did not separate their fate from
that of Russians, those like Freylikh, Lazarevand Fainerman, whose thinking was opposite to
Shulim Dain's, they fought selflessly.

God forbid, I do not explain the Dain's position as "Jewish cowardice". Yes, the Jews
demonstrated survivalist prudence and caution throughout the entire history of the
Diaspora, yet it is this history that explains these qualities. And during the Six-Day War and
other Israeli wars, the Jews have proven their outstanding military courage.

Taking all that into consideration, Dain's position can only be explained by a relaxed feeling
of dual citizenship- the very same that back in 1922, Professor Solomon Luriefrom
Petrograd considered as one of the main sources of anti-Semitism (and its explanation) - a
Jew living in a particular country belongs not only to that country, and his loyalties become
inevitably split in two. The Jews have "always harbored nationalist attitudes, but the object
of their nationalism was Jewry, not the country in which they lived".96 Their interest in this
country is partial. After all, they - even if many of them only unconsciously - saw ahead
looming in the future their very own nation of Israel.

***

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And what about the rear? Researchers are certain about the "growth of anti-Semitism ...
during the war."97 "The curve of anti-Semitism in those years rose sharply again, and anti-
Semitic manifestations ... by their intensity and prevalence dwarfed the anti-Semitism of the
second half of the 1920s." 98 "During the war, anti-Semitism become commonplace in the
domestic life in the Soviet deep hinterland."99

During evacuation, "so-called domestic anti-Semitism, which had been dormant since the
establishment of the Stalinist dictatorship in the early 1930s, was revived against the
background of general insecurity and breakdown and other hardships and deprivations,
engendered by the war."100 This statement refers mainly to Central Asia, Uzbekistan, and
Kazakhstan, "especially when the masses of wounded and disabled veterans rushed there
from the front",101 and exactly there the masses of the evacuated Jews lived, including Polish
Jews, who were "torn from their traditional environment" by deportation and who had no
experience of Soviet kolkhozes. Here are the testimonies of Jewish evacuees to Central Asia
recorded soon after the war: "The low labor productivity among evacuated Jews ... served in
the eyes of the locals as a proof of allegedly characteristic Jewish reluctance to engage in
physical labor."102 "The intensification of [anti-Semitic] attitudes was fueled by the Polish
refugees' activity on the commodity markets."103 "Soon they realized that their regular
incomes from the employment in industrial enterprises, kolkhozes, and cooperatives ...
would not save them from starvation and death. To survive, there was only one way -
trading on the market or 'speculation'"; therefore, it was the Soviet reality that drove
"Polish Jews to resort to market transactions whether they liked it or not."104 "The non-
Jewish population of Tashkent was ill-disposed toward the Jewish evacuees from Ukraine.
Some said, 'Look at these Jews. They always have a lot of money.'"105 "Then there were
incidents of harassment and insults of Jews, threats against them, throwing them out of
bread queues."106 "Anothergroup of RussianJews, mostly bureaucrats with a considerable
amount of cash, inspired the hostility of the locals for inflating the already high market
prices.

The author proceeds confidently to explain these facts thus: "Hitler's propaganda reaches
even here",108 and he is not alone in reaching such conclusions.

What a staggering revelation! How could Hitler's propaganda victoriously reach and
permeate all of Central Asia when it was barely noticeable at the front with all those rare
and dangerous-to-touch leaflets thrown from airplanes, and when all private radio receiver
sets were confiscated throughout the USSR?

No, the author realizes that there "was yet another reason for the growth of anti-Semitic
attitudes in the districts that absorbed evacuees en masse. There, the antagonism between
the general mass of the provincial population and the privileged bureaucrats from the
country's central cities manifested itself in a subtle form. Evacuation of organizations from
those centers into the hinterland provided the local population with an opportunity to fully
appreciate the depth of social contrast."109

***

Then there were those populations that experienced the German invasion and occupation,
for instance, the Ukrainians. Here is testimony published in March 1945 in the bulletin of the

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Jewish Agency for Palestine: "The Ukrainians meet returning Jews with hostility. In Kharkov,
a few weeks after the liberation, Jews do not dare to walk alone on the streets at night. ...
There have been many cases of beating up Jews on the local markets. ... Upon returning to
their homes, Jews often found only a portion of their property, but when they complained in
courts, Ukrainians often perjured themselves against them."110 (The same thing happened
everywhere; besides it was useless to complain in court anyway: many of the returning non-
Jewish evacuees found their old places looted as well.) "There are many testimonies about
hostile attitudes towards Jews in Ukraine after its liberation from the Germans."111 "As a
result of the German occupation, anti-Semitism in all its forms has significantly increased in
all social strata of Ukraine, Moldova and Lithuania."112

Indeed, here, in these territories, Hitler's anti-Jewish propaganda did work well during the
years of occupation, and yet the main point was the same: that under the Soviet regime the
Jews had merged with the ruling class - and so a secret German report from the occupied
territories in October 1941 states that the "animosity of the Ukrainian population against
Jews is enormous.... they view the Jews ... as informants and agents of the NKVD, which
organized the terror against the Ukrainian people."113

Generally speaking, early in the war, the "German's plan was to create an impression that it
was not Germans but the local population that began extermination of the Jews"; S.
Schwartz believes that, unlike the reports of the German propaganda press, "the German
reports not intended for publication are reliable. "114He profusely quotes a report by SS
Standartenfuhrer F. Shtoleker to Berlin on the activities of the SS units under his command
(operating in the Baltic states, Byelorussia and in some pa rts of the RSFSR) for the period
between the beginning of the war in the East and October 15, 1941: "Despite facing
considerable difficulties, we were able to direct local anti-Semitic forces toward organization
of anti-Jewish pogroms within several hours afterarrival [of German troops]. ...It was
necessary to show that ... it was a natural reaction to the years of oppression by Jews and
communist terror. ... It was equally important to establish for the future as an undisputed
and provable fact that ... the local people have resorted to the most severe measures against
Bolsheviks and Jews on their own initiative, without demonstrable evidence for any guidance
from the German authorities."115

The willingness of the local population for such initiatives varied greatly in different occupied
regions. "In the tense atmosphere of the Baltics, the hatred of Jews reached a boiling point
at the very moment of Hitler's onslaught against Soviet Russia on June 22, 1941." 115 The
Jews were accused of collaboration with the NKVD in the deportation of Baltic citizens. The
Israeli Encyclopedia quotes an entry from the diary of Lithuanian physician E. Budvidayte-
Kutorgene: "All Lithuanians, with few exceptions, are unanimous in their hatred of Jews."117
Yet, the Standartenfuhrer reports that "to our surprise, it was not an easy task ... to induce a
pogrom there". This was achieved with the help of Lithuanian partisans, who exterminated
1,500 Jews in Kaunas during the night of June 26 and 2,300 more in the next few days; they
also burned the Jewish quarter and several synagogues.118 "Mass executions of the Jews
were conducted by the SS and the Lithuanian police on October 29 and November 25, 1941."
About 19,000 of the 36,000 Jews of Kaunas were shot in the Ninth Fort.119 "In many
Lithuanian cities and towns, all of the Jewish population was exterminated by local
Lithuanian police under German control in the autumn of 1941." 120 "It was much harder to

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induce the same self-cleaning operations and pogroms in Latvia", reports the
Standartenfuhrer, because there "the entire national leadership, especially in Riga, was
destroyed or deported by the Bolsheviks."121 Still, on July 4, 1941, Latvian activists in Riga
"set fire to several synagogues into which the Jews had been herded. ... About 2,000 died";
in the first days of occupation, locals assisted in executions by the Germans of several
thousand Jews in the Bikernieki forest near Riga, and in late October and in early November
in the shootings of about 27,000 Jews at a nearby railway station Rumbula.122 In Estonia,
"with a small number of Jews in the country, it was not possible to induce pogroms", reports
the officer.123 (Estonian Jews were destroyed without pogroms: "In Estonia, about 2,000
Jews remained. Almost all male Jews were executed in the first weeks of the occupation by
the Germans and their Estonian collaborators. ... The rest were interned in the concentration
camp Harku nearTallinn", and by the end of 1941 all of them were killed.124

But the German leadership was disappointed in Byelorussia. S. Schwartz: "the failure of the
Germans to draw sympathy from the broad masses of locals to the cause of extermination of
Jews... is completely clearfrom secret German documents ...The population invariably and
consistently refrains from any independent action against the Jews."125 Still, according to
eyewitnesses in Gorodok in the Vitebsk oblast, when the ghetto was liquidated on Oct. 14,
1941, the "Polizei were worse than the Germans";125 and in Borisov, the "Russian police" (it
follows in the report that they were actually imported from Berlin) "destroyed within two
days [October 20 and 21, 1941] 6,500 Jews. Importantly, the author of the report notes that
the killings of Jews were not met with sympathy from the local population: 'Who ordered
that... How is it possible...? Now they kill the Jews, and when will be our turn? What have
these poor Jews done? They were just workers. The really guilty ones are, of course, long
gone.'"127 And here is a report by a German "trustee", a native Byelorussian from Latvia: "In
Byelorussia, there is no Jewish question. For them, it's a purely German business, not
Byelorussian... Everybody sympathizes with and pities the Jews, and they look at Germans as
barbarians and murderers of the Jews [Judenhenker]: a Jew, they say, is a human being just
like a Byelorussian."128 In any case, S. Schwartz writes that "there were no national
Byelorussian squads affiliated with the German punitive units, though there were Latvian,
Lithuanian, and 'mixed' squads; the latter enlisted some Byelorussians as well."129

The project was more successful in Ukraine. From the beginning of the war, Hitler's
propaganda incited the Ukrainian nationalists ("Bandera ?s Fighters") to take revenge on the
Jews for the murder of Petliura by Schwa rtzbard. 130 The organization of Ukrainian
Nationalists of Bandera-Melnik (OUN) did not need to be persuaded: even before the Soviet-
German War, in April 1941, it adopted a resolution at its Second Congress in Krakow, in
which paragraph 17 states: "The Yids in the Soviet Union are the most loyal supporters of
the ruling Bolshevik regime and the vanguard of Moscow imperialism in Ukraine... The
Organization of Ukrainian Nationalists considers the Yids as the pillar of the Moscow-
Bolshevik regime, while educating the masses that Moscow is the main enemy."131 Initially,
the "Bandera Fighters" allied with the Germans against the Bolsheviks. During the whole of
1940 and the first half of 1941, the OUN leadership was preparing for a possible war
between Germany and the USSR. "Then the main base of the OUN was the
Generalgouvernement, i.e., the Nazi-occupied Poland. ... Ukrainian militias were being
created there, and lists of suspicious persons, with Jews among them, were compiled. Later
these lists were used by Ukrainian nationalists to exterminate Jews. ... 'Mobile units' for the

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East Ukraine were created and battalions of Ukrainian Nationalists, 'Roland' and 'Nakhtigal',
were formed in the German Army." The OUN arrived in the East [of Ukraine] together with
the frontline German troops. During the summer of 1941 "a wave of Jewish pogroms rolled
over Western Ukraine. ... with participation of both Melnyk's and of Bandera's troops. As a
result of these pogroms, around 28,000 Jews were killed."132 Among OUN documents, there
is a declaration by J. Stetzko (who in July 1941 was named the head of the Ukrainian
government): "The Jews help Moscow to keep Ukraine in slavery, and therefore, I support
extermination of the Yids and the need to adopt in Ukraine the German methods of
extermination of Jewry." In July, a meeting of Bandera's OUN leaders was held in Lvov,
where, among other topics, policies toward Jews were discussed. There were various
proposals: to build the policy "on the principles of Nazi policy before 1939. ... There were
proposals to isolate Jews in ghettoes. ... But the most radical proposal was made by Stepan
Lenkavskiy, who stated: 'Concerning the Jews we will adopt all the measures that will lead to
their eradication.'"133 And until the relations between the OUN and the Germans
deteriorated (because Germany did not recognize the self-proclaimed Ukrainian
independence), there were "many cases, especially in the first year... when Ukrainians
directly assisted the Germans in the extermination of Jews." "Ukrainian auxiliary police,
recruited by the Germans mainly in Galicia and Volhynia," 134 played a special role. "In Uman
in September 1941, Ukrainian city police under command of several officers and sergeants of
the SS shot nearly 6,000 Jews"; and in early November 6 km outside Rovno, "the SS and
Ukrainian police slaughtered 21,000 Jews from the ghetto."135 However, S. Schwartz writes:
"It is impossible to figure out which part of the Ukrainian population shared an active anti-
Semitism with a predisposition toward pogroms. Probably quite a large part, particularly the
more cultured strata, did not share these sentiments." As for the original part of the Soviet
Ukraine [within the pre-September 1939 Soviet borders], "no evidence for the 'spontaneous'
pogroms by Ukrainians could be found in the secret German reports from those areas."136 In
addition, "Tatar militia squads in the Crimea were exterminating Jews also."137

Regarding indigenous Russian regions occupied by the Germans, the Germans "could not
exploit anti-Russian sentiments and the argument about Moscow's imperialism was
unsustainable; and the argument for any Judeo-Bolshevism, devoid of support in local
nationalism, largely lost its appeal"; among the local Russian population "only relatively few
people actively supported the Germans in their anti-Jewish policies of extermination."138

A researcher on the fate of Soviet Jewry concludes: the Germans in Lithuania and Latvia "had
a tendency to mask their pogromist activities, bringing to the fore extermination squads
made up of pogromists emerging under German patronage from the local population"; but
"in Byelorussia, and to a considerable extent even in Ukraine and especially in the occupied
areas of the RSFSR", the Germans did not succeed as "the local population had mostly
disappointed the hopes pinned on it" - and there "the Nazi exterminators had to proceed
openly."139

Hitler's plan for the military campaign against the Soviet Union (Operation Barbarossa)
included "special tasks to prepare the ground for political rule, with the character of these
tasks stemming from the all-out struggle between the two opposing political systems." In

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May and June 1941, the Supreme Command of the Wehrmacht issued more specific
directives, ordering execution without trial of persons suspected of hostile action against
Germany (and of political commissars, partisans, saboteurs and Jews in any case) in the
theater of Barbarossa.140

To carry out special tasks in the territory of the USSR, four special groups (Einsatzgruppen)
were established within the Security Service (SS) and the Secret Police (Gestapo), that had
operational units (Einsatzkommando) numerically equal to companies. The Einsatzgruppen
advanced along with the front units of the German Army, but reported directly to the Chief
of Security of the Third Reich, Reinhard Heydrich.

Einsatzgruppe A (about 1000 soldiers and SS officers under the command of SS
Standartenfuhrer Dr. F. Shtoleker) of Army Group "North" operated in Lithuania, Latvia,
Estonia, and the Leningrad and Pskov oblasts. Group B (655 men, under the command of
Brigadenfuhrer A. Neveu) was attached to Army Group "Centre", which was advancing
through Byelorussia and the Smolensk Oblast toward Moscow. Group C (600,
Standartenfuhrer E. Rush) was attached to Army Group "South" and operated inthe
Western and Eastern Ukraine. Group D (600 men under the command of SS
Standartenfuhrer Prof. O. Ohlendorf) was attached to the 11th Army and operated in
Southern Ukraine, the Crimea, and in the Krasnodar and Stavropol regions.

Extermination of Jews and commissars ("carriers of the Judeo-Bolshevik ideology") by the
Germans began from the first days of the June 1941invasion, though they did so "somewhat
chaotically and with an extremely broad scope."141 "In other German-occupied countries,
elimination of the Jewish population proceeded gradually and thoroughly. It usually started
with legal restrictions, continued with the creation of ghettos and introduction of forced
labor and culminated in deportation and mass extermination. In Soviet Russia, all these
elements were strangely intermingled in time and place. In each region, sometimes even
within one city, various methods of harassment were used... there was no uniform or
standardized system."142 Shooting of Jewish prisoners of war could happen sometimes right
upon capture and sometimes later in the concentration camps; civilian Jews were sometimes
first confined in ghettoes, sometimes in forced-labor camps, and in other places they were
shot outright on the spot, and still in other places the "gas vans" were used. "As a rule, the
place of execution was an anti-tank ditch, or just a pit."143

The numbers of those exterminated in the cities of the Western USSR by the winter of 1941
(the first period of extermination) are striking: according to the documents, in Vilnius out of
57,000 Jews who had lived there about 40,000 were killed; in Riga out of 33,000 - 27,000; in
Minsk out of the 100,000-strong ghetto - 24,000 were killed (there the extermination
continued until the end of occupation); in Rovno out of 27,000 Jews - 21,000 were killed; in
Mogilev about 10,000 Jews were shot; in Vitebsk - up to 20,000; and near Kiselevich village
nearly 20,000 Jews from Bobruisk were killed; in Berdichev - 15,000144.

By late September, the Nazis staged a mass extermination of Jews in Kiev. On September 26
they distributed announcements around the city requiring all Jews, under the penalty of
death, to report to various assembly points. And Jews, having no other option but to submit,
gathered obediently, if not trustingly, altogether about 34,000; and on September 29 and 30,
they were methodically shot at Babi Yar, putting layer upon layers of corpses in a large

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ravine. Hence there was no need to dig any graves - a giant hecatomb! According to the
official German announcement, not questioned later, 33,771 Jews were shot over the course
of two days. During the next two years of the Kiev occupation, the Germans continued
shootings in their favorite and so convenient ravine. It is believed that the number of the
executed - not only Jews - had reached, perhaps, 100,000. 45

The executions at Babi Yar have become a symbol in world history. People shrug at the cold-
blooded calculation, the business-like organization, so typical for the 20th century that
crowns humanistic civilization: during the "savage" Middle Ages people killed each other en
masse only in a fit of rage or in the heat of battle.

It should be recalled that within a few kilometers from Babi Yar, in the enormous Darnitskiy
camp, tens of thousands Soviet prisoners of war, soldiers and officers, died during the same
months: yet we do not commemorate it properly, and many are not even aware of it. The
same is true about the more than two million Soviet prisoners of war who perished during
the first years of the war.

The Catastrophe persistently raked its victims from all the occupied Soviet territories.

In Odessa on October 17, 1941, on the second day of occupation by German and Romanian
troops, several thousand Jewish males were killed, and later, after the bombing of the
Romanian Military Office, the total terror was unleashed: about 5,000 people, most of them
Jews and thousands of others, were herded into a suburban village and executed there. In
November, there was a mass deportation of people into the Domanevskiy District, where
"about 55,000 Jews" were shot in December and January of 1942146. In the first months of
occupation, by the end of 1941, 22,464 Jews were killed in Kherson and Nikolayev; 11,000 in
Dnepropetrovsk; 8,000 in Mariupol' and almost as many in Kremenchug; about 15,000 in
Kharkov's Drobytsky Yar; and more than 20,000 in Simferopol' and Western Crimea.147

By the end of 1941, the German High Command had realized that the "blitz" had failed and
that a long war loomed ahead. The needs of the war economy demanded a different
organization of the home front. In some places, the German administration slowed down the
extermination of Jews in order to exploit their manpower and skills. "As the result, ghettoes
survived in large cities like Riga, Vilnius, Kaunas, Baranovichi, Minsk, and in other, smaller
ones, where many Jews worked for the needs of the German war economy."148 Yet the
demand for labor that prolonged the existence of these large ghettoes did not prevent
resumption of mass killings in other places in the spring of 1942: in Western Byelorussia,
Western Ukraine, Southern Russia and the Crimea, 30,000 Jews were deported from the
Grodno region to Treblinka and Auschwitz; Jews of Polesia, Pinsk, Brest-Litovsk, and
Smolensk were eradicated. During the 1942 summer offensive, the Germans killed local Jews
immediately upon arrival: the Jews of Kislovodsk, Pyatigorsk and Essentuki were killed in
antitank ditches near Mineralni'ye Vody; thus died evacuees to Essentuki from Leningrad
and Kishinev. Jews of Kerch and Stavropol were exterminated as well. In Rostov-on-Don,
recaptured by the Germans in late July 1942, all the remaining Jewish population was
eradicated by August 11.

In 1943, after the battles of Stalingrad and Kursk, the outcome of the war became clear.
During their retreat, the Germans decided to exterminate all remaining Jews. On June 21,

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1943 Himmler ordered the liquidation of the remaining ghettoes. In June 1943, the ghettoes
of Lvov, Ternopol, and Drohobych were liquidated. After the liberation of Eastern Galicia in
1944, "only 10,000 to 12,000 Jews were still alive, which constituted about 2% of all Jews
who had remained under occupation." Able-bodied Jews from ghettoes in Minsk, Lida,and
Vilnius were transferred to concentration camps in Poland, Estonia, and Latvia, while the
rest were shot. Later, during the summer, 1944 retreat from the Baltics, some of the Jews in
those camps were shot, and some were moved into camps in Germany (Stutthof et al.).149

Destined for extermination, Jews fought for survival: underground groups sprang up in many
ghettoes to organize escapes. Yet after a successful breakout, a lot depended on the local
residents - that they not betray the Jews, provide them with non-Jewish papers, shelter and
food. In the occupied areas, Germans sentenced those helping Jews to death.150 "But
everywhere, in all occupied territories, there were people who helped the Jews. ... Yet there
were few of them. They risked their lives and the lives of their families. ...There were
hundreds, maybe thousands of such people. But the majority of local populations just
watched from a distance."151 In Byelorussia and the occupied territories of the RSFSR, where
local populations were not hostile to the remaining Jews and where no pogroms ever
occurred, the local population provided still less assistance to Jews than in Europe or even
"in Poland, the country ... of widespread, traditional, folk anti-Semitism."152 (Summaries of
many similartesti monies can be found in books by S. Schwartz and I. Arad.) They plausibly
attribute this not only to the fear of execution but also to the habit of obedience to
authorities (developed over the years of Soviet rule) and to not meddling in the affairs of
others.

Yes, we have been so downtrodden, so many millions have been torn away from our midst
in previous decades, that any attempt at resistance to government power was foredoomed,
so now Jews as well could not get the support of the population.

But even well-organized Soviet underground and guerrillas directed from Moscow did little
to save the doomed Jews. Relations with the Soviet guerrillas were a specially acute problem
for the Jews in the occupied territories. Going into the woods, i.e., joining up with a partisan
unit, was a better lot for Jewish men than waiting to be exterminated by the Germans. Yet
hostility to the Jews was widespread and often acute among partisans, and "there were
some Russian detachments that did not accept Jews on principle. They alleged that Jews
cannot and do not want to fight", writes a former Jewish partisan Moshe Kaganovich. A non-
Jewish guerilla recruit was supplied with weapons, but a Jew was required to provide his
own, and sometimes it was traded down. "There is pervasive enmity to Jews among
partisans. ... in some detachments anti-Semitism was so strong that the Jews felt compelled
to flee from such units."153

For instance, in 1942 some two hundred Jewish boys and girls fled into the woods from the
ghetto in the shtetl of Mir in Grodno oblast, and "there they encountered anti-Semitism
among Soviet guerrillas, which led to the death of many who fled; only some of them were
able to join guerrilla squads."154 Oranother case: A guerrilla squad under the command of
Ganzenko operated near Minsk. It was replenished "mainly with fugitives from the Minsk
ghetto", but the "growing number of Jews in the unit triggered anti-Semitic clashes" -and
then the Jewish part of the detachment broke away.155 Such actions on the part of the

323

guerrillas were apparently spontaneous, not directed from the center. According to Moshe
Kaganovich, from the end of 1943 "the influence of more-disciplined personnel arriving from
the Soviet Union" had increased "and the general situation for [the Jews had] somewhat
improved."155 However, he complains that when a territory was liberated by the advancing
regular Soviet troops and the partisans were sent to the front (which is true, and everybody
was sent indiscriminately), it was primarily Jews who were sent157 -and that is incredible.

However, Kaganovich writes that Jews were sometimes directly assisted by the partisans.
There were even "partisan attacks on small towns in order to save Jews" from ghettoes and
[concentration] camps, and that "Russian partisan movement helped fleeing Jews to cross
the front lines. ... [And in this way they] smuggled across the frontline many thousands of
Jews who were hiding in the forests of Western Byelorussia escaping the carnage." A
partisan force in the Chernigov region accepted "more than five hundred children from
Jewish family camps in the woods, protected them and took care of them... After the Red
Army liberated Sarny (on Volyn), several squads broke the front and sent Jewish children to
Moscow." (S. Schwartz believes that "these reports are greatly exaggerated. [But] they are
based on real facts, [and they] merit attention."158)

Jewish family camps originated among the Jewish masses fleeing into the woods and there
"were many thousands of such fugitives." Purely Jewish armed squads were formed
specifically forthe protection of these camps. (Weapons were purchased through third
parties from German soldiers or policemen.) Yet how to feed them all?The only way was to
take food as well as shoes and clothing, both male and female, by force from the peasants of
surrounding villages. "The peasant was placed between the hammer and the anvil. If he did
not carry out his assigned production minimum, the Germans burned his household and
killed him as a 'partisan'. On the other hand, guerrillas took from him by force all they
needed"159 -and this naturally caused spite among the peasants: they are robbed by
Germans and robbed by guerrillas - and now in addition even the Jews rob them? And the
Jews even take away clothes from their women?

In the spring of 1943, partisan Baruch Levin came to one such family camp, hoping to get
medicines for his sick comrades. He remembers: Tuvia Belsky "seemed like a legendary hero
to me. ... Coming from the people, he managed to organize a 1,200-strong unit in the woods.
... In the worst days when a Jew could not even feed himself, he cared forthe sick, elderly
and for the babies born in the woods." Levin told Tuvia about Jewish partisans: "We, the few
survivors, no longer value life. Now the only meaning of our lives is revenge. It is our duty -
to fight the Germans, wipe out all of them to the last one." I talked for a long time; ... offered
to teach Belsky's people how to work with explosives, and all other things I have myself
learned. But my words, of course, could not change Tuvia's mindset... 'Baruch, I would like
you to understand one thing. It is precisely because there are so few of us left, it is so
important for me that the Jews survive. And I see this as my purpose; it is the most
important thing for me.'"160

And the very same Moshe Kaganovich, as late as in 1956, wrotein a book published in
Buenos Aires, "in peacetime, years after the devastating defeat of Nazism" - shows,
according to S. Schwartz, "a really bloodthirsty attitude toward the Germans, an attitude
that seems to be influenced by the Hitler plague.... he glorifies putting German prisoners to

324

'Jewish death' by Jewish partisans according to the horrible Nazi' examples or excitedly
recalls the speech by a commander of a [Jewish] guerrilla unit given before the villagers of a
Lithuanian village who were gathered and forced to kneel by partisans in the square after a
punitive raid against that village whose population had actively assisted the Germans in the
extermination of Jews (several dozen villagers were executed during that raid)."161 S.
Schwartz writes about this with a restrained but clearcondemnation.

Yes, a lot of things happened. Predatory killings call for revenge, but each act of revenge,
tragically, plants the seeds of new retribution in the future.

***

The different Jewish sources variously estimate the total losses among Soviet Jews during
the Second World War (within the post-war borders).

"How many Soviet Jews survived the war?", asks S. Schwartz and offers this calculation:
1,810,000-1,910,000 (excluding former refugees from the Western Poland and Romania,
now repatriated ). "The calculations imply that the number of Jews by the end of the war
was markedly lower than two million and much lower than the almost universally accepted
number of three million."162 So, the total number of losses according to Schwarz was
2,800,000-2,900,000.

In 1990 I. Arad provided his estimate: "During the liberation of German-occupied territories
... the Soviet Army met almost no Jews. Out of the 2,750,000-2,900,000 Jews who remained
under the Nazi rule [in 1941] in the occupied Soviet territories, almost all died." To this figure
Arad suggests adding "about 120,000 Jews - Soviet Army soldiers who died on the front, and
about 80,000 shot in the POW camps", and "tens of thousands of Jews [who died] during the
siege of Leningrad, Odessa and other cities, and in the deep rear ... because of harsh living
conditions in the evacuation."163

Demographer M. Kupovetskiy published several studies in the 1990s, where he used newly
available archival materials, made some corrections to older data and employed an
improved technique for ethnodemographic analysis. His result was that the general losses of
Jewish population within the postwar USSR borders in 1941-1945 amounted to 2,733,000
(1,112,000 Eastern and 1,621,000 Western Jews), or 55% of 4,965,000 - the total number of
Jews in the USSR in June 1941. This figure, apart from the victims of Nazi extermination,
includes the losses among the military and the guerrillas, among civilians nearthe front line,
during evacuation and deportation, as well as the victims of Stalin's camps during the war.
(However, the author notes, that quantitative evaluation of each of these categories within
the overall casualty figure is yet to be done.164) Apparently, the Short Jewish Encyclopedia
agrees with this assessment as it provides the same number.165

The currently accepted figure for the total losses of the Soviet population during the Great
Patriotic War is 27,000,000 (if the "method of demographic balance" is used, it is
26,600,000166) and this may still be underestimated.

We must not overlook what that war was for the Russians. The war rescued not only their
country, not only Soviet Jewry, but also the entire social system of the Western world from
Hitler. This war exacted such sacrifice from the Russian people that its strength and health

325

have never since fully recovered. That war overstrained the Russian people. It was yet
another disasteron top of those of the Civil Warand de-kulakization - and from which the
Russian people have almost run dry.

***

The ruthless and unrelenting Catastrophe, which was gradually devouring Soviet Jewry in a
multitude of exterminating events all over the occupied lands, was part of a greater
Catastrophe designed to eradicate the entire European Jewry.

As we examine only the events in Russia, the Catastrophe as a whole is not covered in this
book. Yet the countless miseries having befallen on both our peoples, the Jewish and the
Russian, in the 20th century, and the unbearable weight of the lessons of history and
gnawing anxiety about the future, make it impossible not to share, if only briefly, some
reflections about it, reflections of mine and others, and impossible not to examine how the
high Jewish minds look at the Catastrophe from the historical perspective and how they
attempt to encompass and comprehend it.

It is for a reason that the "Catastrophe" is always written with a capital letter. It was an epic
event for such an ancient and historical people. It could not fail to arouse the strongest
feelings and a wide variety of reflections and conclusions among the Jews.
In many Jews, long ago assimilated and distanced from their own people, the Catastrophe
reignited a more distinct and intense sense of their Jewishness. Yet "for many, the
Catastrophe became a proof that God is dead. If He had existed, He certainly would never
have allowed Auschwitz."167 Then there is an opposite reflection: "Recently, a former
Auschwitz inmate said: "In the camps, we were given a new Torah, though we have not been
able to read it yet."168

An Israeli author states with conviction: "The Catastrophe happened because we did not
follow the Covenant and did not return to our land. We had to return to our land to rebuild
the Temple."159

Still, such an understanding is achieved only by a very few, although it does permeate the
entire Old Testament.

Some have developed and still harbor a bitter feeling: "Once, humanity turned away from us.
We weren't a part of the West at the time of the Catastrophe. The West rejected us, cast us
away."170 "We are as upset by the nearly absolute indifference of the world and even of non-
European Jewry to the plight of the Jews in the fascist countries as by the Catastrophe in
Europe itself. ... What a great guilt lies on the democracies of the world in general and
especially on the Jews in the democratic countries! ... The pogrom in Kishinev was an
insignificant crime compared to the German atrocities, to ...the methodically implemented
plan of extermination of millions of Jewish lives; and yet Kishinev pogrom triggered a bigger
protest... Even the Beilis Trial in Kiev attracted more worldwide attention."171

But this is unfair. After the world realized the essence and the scale of the destruction, the
Jews experienced consistent and energetic support and passionate compassion from many
nations.

Some contemporary Israelis recognize this and even warn their compatriots against any such

326

excesses: "Gradually, the memory of the Catastrophe ceased to be just a memory. It has
become the ideology of the Jewish state. ... The memory of the Catastrophe turned into a
religious devotion, into the state cult. ... The State of Israel has assumed the role of an
apostle of the cult of the Catastrophe, the role of a priest who collects routine tithes from
other nations. And woe to those who refuse to pay that tithe!" And in conclusion: "The
worst legacy of Nazism for Jews is the Jew?s role of a super-victim."172

Here is a similarexcerpt from yet another author: the cult of the Catastrophe has filled "a
void in the souls of secular Jews," "from being a reaction to an event of the past, the trauma
of the Catastrophe has evolved into a new national symbol, replacing all other symbols." And
"this 'mentality of the Catastrophe' is growing with each passing year"; "if we do not recover
from the trauma of Auschwitz, we will never become a normal nation."173

Among the Jews, the sometimes painful work of re-examining the Catastrophe never ceases.
Here is the opinion of an Israeli historian, a former inmate of a Soviet camp: "I do not belong
to those Jews who are inclined to blame the evil 'goyim' for our national misfortunes while
casting ourselves as ... poor lambs or toys in the hands of others. Anyway not in the 20th
century! On the contrary, I fully agree with Hannah Arendt that the Jews of our century were
equal participants in the historical games of the nations and the monstrous Catastrophe that
befell them was the result of not only evil plots of the enemies of mankind, but also of the
huge fatal miscalculations on the part of the Jewish people themselves, their leaders and
activists."174

Indeed, Hannah Arendt was "searching for the causes of the Catastrophe [also] inJewry
itself. ... Her main argument is that modern anti-Semitism was one of the consequences of
the particular attitudes of the Jews towards the state and society in Europe"; the Jews
"turned out to be unable to evaluate power shifts in a nation state and growing social
contradictions."175

In the late 1970s, we read in Dan Levin's book: "On this issue, I agree with Prof. Branover
who believes that the Catastrophe was largely a punishment for our sins, including the sin of
leading the communist movement. There is something in it."176

Yet no such noticeable movement can be observed among world Jewry. To a great many
contemporary Jews such conclusions appear insulting and blasphemous.

To the contrary: "The very fact of the Catastrophe served as a moral justification for Jewish
chauvinism. Lessons of the Second World War have been learned exactly contrariwise. ...The
ideology of Jewish Nationalism has grown and strengthened on this soil. This is terribly sad.
A feeling of guilt and compassion towards the nation-victim has become an indulgence,
absolving the sin unforgivable for all others. It is hence comes the moral permissibility of
public appeals not to mix one's own ancient blood with the alien blood."177

In the late 1980s, a Jewish publicist from Germany wrote: "Today, the 'moral capital' of
Auschwitz is already spent."178 One year later, she stated: "Solid moral capital gained by the
Jews because of Auschwitz seems to be depleted"; the Jews "can no longer proceed along
the old way by raising pretensions to the world. Today, the world already has the right to
converse with the Jews as it does with all others"; "the struggle for the rights of Jews is no

327

more progressive than a struggle for the rights of all other nations. It is high time to break
the mirror and look around - we are not alone in this world."179

It would have been equally great for Russian minds to elevate themselves to similarly decent
and benevolent self-criticism, especially in making judgments about Russian history of the
20th century - the brutality of the Revolutionary period, the cowed indifference of the Soviet
times and the abominable plundering of the post-Soviet age. And to do it despite the
unbearable burden of realization that it was we Russians who ruined our history - through
our useless rulers but also through our own worthlessness - and despite the gnawing anxiety
that this may be irredeemable - to perceive the Russian experience as possibly a punishment
from the Supreme Power.

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72 14. Apafl. Xo^oKaycT, c. 102.

73 14. Apafl. Xo^oKaycT, c. 86.

74 KE3, t. 8, c. 441.

75 14. Apafl. Xo.noKaycT, c. 98-102.

76 CKaweM, Hawi npeflCTaByiaeTCfl, hto HMC.no «boctohhmkob», KOTopbix ycnenn Mo6n^M30BaTb flo npuxofla
Hewiu,eB, 6bmo HecKO/ibKO wieHbwe, 3aTocpeflHMM npou,eHT apwietiu,eB ot Bcero HaceneHMfl CCCP, 6bm,

B03MO>KHO, HeCKO/lbKO Bblllje, HeM paCCHMTaHHbIM 14. ApaflOM.

77 B Hbme BbixoflflifleM BoeHHOM 3HU,MKnoneflnn eflBa sua He BnepBbie npuBefleHbi CBefleHMfl 06 o6iflewi HMcne
w\o6n^M30BaHHbix b roflbi BeyiMKOM OTenecTBeHHOM BoMHbi — 30 MnyiyinoHOB. Cm.: BoeHHaa 3HU,MK^oneflMfl: B
8 t. M.: BoeHM3flaT, 2001. T. 5. c. 182.

78 KE3, t. 7, c.385.

79 KE3, t. 1, c.686.

80 Tawiwe, c. 686-687.

81 14. Apafl. Xo/ioKaycT, c. 118.

82 A. A6paMOBMH. B pewatoLflefi BOMHe. T. 2, c 531-532.

83 KE3, t. 8, c.232.

84 14. Apafl. Xo^oKaycT, c. 96.

331

85 Tawiwe, c. 126.

86 KD. Ko^Kep. [Peu,eH3Mfl Ha cnpaBOHHMK «/leHMHrpaflCKne nucaTenn-^poHTOBMKM. 1941-1945»/Coct. B.
BaxTMH. J].: Cob. rmcaTanb, [1985]// CTpaHa m winp: 06mecTB.-no^MTMHecKHM, BKOHOMMHecKMM m Ky^bTypHO-
4>m^oco4)ckmm >xypHa.n. MioHxeH, 1987, N2 5, c. 138.

87 C. HepTOK // PyccKaa Mbicnb, 1992, 1 Man, c. 18.

88 M. royibflLUTeMH // PyccKaa Mbicnb, 1968,1 aBrycTa,c. 10.

89 PE3, t. 1, c. 296-297.

90 A.n. ApTewibeB. BpaTCKMM 6oeBOM cok>3 HapoflOB CCCP b BeyiMKOM OTenecTBeHHOM BOMHe. M.: Mbicnb, 1975,
c. 58-59.

91 KE3, t. 8, c. 1051; n. Cyflon^aTOB. Cneu,onepau,nn, c. 217-228.

92 KE3, t. 5, c. 83; OnepKM eBpeficKoro repon3w\a. T. 1, c. 405-430.

93 PE3, t. 3, c.383.

94 B. KaraH. ripaBM^bHoe peiueHne* // "22". Hoa6pb 1990-flHBapb 1991, N2 74, c. 252. (3to — peu,eH3Mfl Ha
KHury: 14. flereH. 143 flowia pa6cTBa. Teyib-ABMB: Mopua, 1986.)

95 Tawiwe, c. 252.

96 Cfl. /lypbe. AHTMceMMTH3M b flpeBHewi winpe. Te^b-ABMB: CoBa, 1976, c. 77 [1-e M3fl. — nr.: Ebmoe, 1922].

97 B. AneKcaHflpoBa. EBpen b coBeTCKOM ^MTepaType // KPE-2, c. 297.

98 CM. LLlBapu,. AHTMceMMTM3M..., c. 197.

99 C. LLlBapu,. EBpen b CoBeTCKOM Coio3e..., c. 6.

100 T.B. KocTbipneHKO. Taxman no.n htm «a CrayiMHa, c. 242.

101 C. LLlBapu,. EBpen bCobetckom Coto3e..., c. 157.

102 Dr. Jerzy Gl iks man. Jewish Exiles in Soviet Russia (1939-1943). Part 2, July 1947, p. 6// ApxnB
AwiepuKaHCKoro EBpeficKoro KowiMTeTa b Hbto-MopKe. — U,mt. no:C. LLlBapu,. EBpen b CoBeTCKOM Coto3e..., c.
157.

103 CM. LUBapU,. AHTMCeMMTM3M..., c. 191.

104 Rachel Erl ich. Summary Report on Eighteen Intensive Interviews with Jewish DP's from Poland and the
Soviet Union. October 1948, p. 9f // ApxnB AwiepuKaHCKoro EBpeficKoro KowiMTeTa b Hbto-MopK — U,mt. no: C.

LUBapU,. AHTMCeMMTM3M..., c. 192.

105Taw\>Ke, p. 26. — U,mt. no: CM. LLlBapu,. AHTMceMMTH3M..., c. 194.

106 Dr. Jerzy Gliksman. Jewish Exiles..., p. 17. — LLht. no: CLUBapu,. EBpen b CoBeTCKOM CoK>3e..., c. 159.
107Tawi >Ke, p. 15. — U,mt. no: CLUBapu,. EBpen b CoBeTCKOM Coto3e... , c. 159.
108 C. LLlBapu,. EBpen b CoBeTCKOM CoK>3e..., c. 157.

332

109TaM>xe, c. 158.

110 Bulletin of the Rescue Committee of the Jewish Agency for Palestine. March 1945, p. 2-3. — U,mt. no:
C.LUBapu,. EBpen b CoBeTCKOM Corae..., c. 160.

111C. LUBapu,. EBpen b CoBeTCKOM Coto3e..., c. 184.

112/1. LUannpo. EBpen b CoBeTCKOM Pocchh nocne CTa^MHa // KPE-2, c. 359.

113 Trial ofthe MajorWarCriminalsbeforethe International Military Tribunal, Nuremberg. 14 November
1945-1 October 1946. — Nuremberg, 1949, Vol . 38, p. 292-293, Doc. 102-R. — U,mt. no: C.LUBapu,. EBpen b
CoBeTCKOM Corae..., c. 101.

114 C. LUBapu,. EBpen b CoBeTCKOM Corae..., c. 88.

115Trial ofthe MajorWarCriminals...Vol.37,p. 672-683, Doc. 180-L. — U,mt. no: C. LUBapu,. EBpen b
CoBeTCKOM CoK)3e..., c. 89.

116 14. Tap. EBpen b npn6a^TMMCKnx CTpaHax nofl HeMeu,KOM OKKynau,neti // KPE-2, c. 97.

117 KE3, t. 8, c. 218.

118Trial ofthe Major War Criminals... Vol. 37, p. 672-683, Doc. 180-L. LJ,mt. no: C.LUBapu,. EBpen b CoBeTCKOM
CoK)3e..., c. 89-90.

119 KE3, t. 8, c. 218.

120 KE3, t. 8, c. 218.

121Trial ofthe MajorWarCriminals...Vol.37,p. 672-683, Doc. 180-L. — LJ,mt. no:C. LUBapu. Espen b
COBeTCKOM Coto3e..., c. 90.

122 KE3, t. 8, c. 218.

123 Trial ofthe Major War Criminals. ..Vol. 37, p. 672-683, Doc. 180-L. — LJ,mt. no: C. LUBapu,. EBpen b
CoBeTCKOM CoK)3e..., c. 89-90.

124 YHMHTOKeHMe eBpeeB CCCP b roflbi HeMeu,KOM OKKynau,nn (1941-1944): C6. flOKyMeHTOB m MaTepna^oB/
nofl pefl. 14. Apafla. Mepyca^MM: flfl Ba-LUeM, 1991, c. 12.

125 Trial ofthe Major WarCriminals... Vol. 37,p. 672-683, Doc. 180-L. — LJ,mt. no:C. LUBapu. EBpen b
CoBeTCKOM CoK)3e..., c. 91-92.

126 KE3, t. 8, c. 218.

127 CM. LUBapu,. AHTnceMHTH3M...*, c. 134-135.
128TaM we*, c. 132.

129 TaM >xe*, c.93.

130 14. LUexTMaH. CoBeTCKoe eBpeMCTBO b repMa HO-coBeTCKOM BOMHe // EM-2, c. 235-236.

131 A. BaMC. OTHOiueHMe HeKOTopbix KpyroB yKpanHCKoro Hau,MOHa^bHoro flBMweHMfl k eBpeaM b nepnofl

BTOpOM MMpOBOM BOMHbl* // BeCTHMK EBpeMCKOTO YH-Ta..., 1995, N2 2(9), c. 106.

333

132 A. BaPic. OTHOiiieHne HeKcrropbix KpyroB yKpanHCKoro Hau,MOHa^bHoro p,BV\»ieHV\n k eBpeawi b nepnofl
BTOpOM MMpOBOM BOMHbl* // BeCTHMK EBpetfcKoro YH-Ta..., 1995, N° 2(9), c. 105-106, 107.

133Taw\>Ke, c. 106-107.

134 C. LUBapu,. EBpen bCobetckom CoK>3e..., c. 98, 101.

135 KE3, t. 8, c. 218.

136 C. LUBapu,. EBpen b CoBeTCKOM Corae..., c. 99.

137 A.A. To^bfliuTeMH. Cyflb6a eBpeeB b OKKynnpoBaHHOM HeMU,aw\n CoBeTCKOM Poccmm// KPE-2, c. 74.
138 C. LUBapu,. EBpen bCobetckom CoK>3e..., c. 102.

139Tawi >Ke, c. 74, 90.

140 yHMHTOKeHne eBpeeB CCCP b roflbi Hew\eu,KOM OKKynau,nn*, c. 4.

141 C. LUBapu,. EBpen b CoBeTCKOM Corae..., c. 65.

142 14. LUexTMa h. CoBeTCKoe eBpeficTBO b repwiaHO-coBeTCKOM BOMHe // EM-2, c. 229.

143 KE3*, t. 8, c. 218.

144 OT MCTOHHMKa K MCTOHHMKy U,MC|)pbl HeCKO/lbKO pa3HflTCfl. CTaTMCTMKy 3TMX MCTpe6yieHMM, BepOflTHO,
HeB03MO>KHO yCT3 HOBMTb TOHHO. Cm. y>Ke U,MTMpOBaHHyK) CT3TbK) AA. To^bfllilTeMHa B « KHure O PyCCKOM

EBpeticTBe» (1968); c6opHMK 14. Apafla «yHMHTO>KeHMe eBpeeB CCCP b roflbi Hew\eu,KOM OKKynau,nn» (1991);

CTaTbK) «COBeTCKMM COK)3» B KE3, T. 8 (1996).

145 KE3, t. 1, c. 275.

146 KE3, t. 6, c. 125-126.

147 YHMHTOMKeHne eBpeeB CCCP b roflbi Hew\eu,KOM OKKynau,nn, c. 16.
148Tawi >Ke, c. 17.

149Tawi >Ke, c. 26-27.

150 KE3, t. 8, c. 222.

151 yHMHTOHceHne eBpeeB CCCP b roflbi Hew\eu,KOM OKKynau,nn, c. 24.

152 C. LUBapu,. EBpen b Cobctckom CoK>3e..., c. 108.
153TaM>xe*, c. 121-124.

154 KE3, t. 5, c. 366.

155 PE3, t. 1, c. 499.

156 C. LUBapu,. EBpen b CoBeTCKOM Corae...*, c. 127.

157 Tawi >Ke*, c. 129.

158 C. LUBapu,. EBpen b CoBeTCKOM Corae...*, c. 125-126.

334

159TaM>xe*, c. 121, 128.

160 YHMHTOMKeHMe eBpeeB CCCP b roflbi Hew\eu,KOM OKKynau,nn, c. 386-387.

161 C. LUBapu,. EBpen bCobetckom Coto3e...*, c. 132.
162Taw\>Ke, c. 171-173.

163 14. Apafl. Xo^oKaycT, c. 91.

164 M. KynoBeu,KMM. /ltoflCKMe noTepn eBpeficKoro Hace^eHMfl... // BecTHMK EBpeficKoro 1/H-Ta..., 1995, N2 2(9),
c. 134-155.

165 KE3, t. 8, c. 299.

166 E.M. AHflpeeB, /I.E. LLapcKMM, T./I. XapbKOBa. Hace^eHne CoBCTCKoro CoK)3a, 1922-1991. M., 1993, c. 78.

167 KE3, T.4, c. 175.

168 M. KaraHCKan. Mucf) npoTMB pea^bHoc™ // "22", 1988, N2 58, c. 144.

169 H. TyTMHa. OpneHTau,Mfl Ha Xpawi// Taw\ >xe, c. 191.

170 M. KaraHCKaa. Mmc|) npoTMB peayibHoc™ // Taw\ >xe, c. 141 -142.

171 A. MeHec. KaTacrpo4>a m B03po>KfleHMe // EM-2, c. 111.
172EeH-Eapyx. TeHb // "22", 1988, N2 58, c. 197-198, 200.

173 Ypn ABHepn. nocneflHflfl wiecTb Aao;ib4>a rmviepa // "22", 1993, N° 85, c. 132, 134, 139.

174 M. XeM4>eu,. Hto Haflo BbiacHMTb bo BpewieHM // "22", 1989, N° 64, c. 218-219.

175 Sonja Margolina. Das Ende der Lugen: Rudland und die Juden im20. Jahrhundert. Berlin:Siedler Verlag,
1992, pp. 137-138.

176flaH^eBMH. Ha Kpaio co6.na3Ha: [MHTepBbio] // "22", 1978, N2 1, c.55.

177fl. XMeyibHMU,KMM. riofl 3bohkmm ro/ioc KpoBM, v\j\v\ c ca wioco3Ha Huewi Ha nepeBec 1 1 "22", 1992, N2 80, c.
175.

178 C. Mapro^MHa. repwiaHMJi m eBpen: BTopaa nonbiTKa // CTpaHa m w\np, 1991, N2 3, c. 142.
179 Sonja Margolina. Das Ende der Lugen..., pp. 150-151.

335

Chapter 22: From the end of the war to Stalin's death

At the beginning of the 1920s the authors of a collection of articles titled Russia and the Jews
foresaw that "all these bright perspectives" (for the Jews in the USSR) looked so bright only
"if one supposes that the Bolsheviks would want to protect us. But would they? Can we
assume that the people who in their struggle for power betrayed everything, from the
Motherland to Communism, would remain faithful to us even when it stops benefiting
them?"(l)

However, during so favorable a time to them as the 1920s and 1930s the great majority of
Soviet Jews chose to ignore this sober warning or simply did not hear it.

Yet the Jews with their contribution to the Russian Revolution should have expected that
one day the inevitable recoil of revolution would hit even them, at least during its ebb.

The postwar period became "the years of deep disappointments" (2) and adversity for Soviet
Jews. During Stalin's last eight years, Soviet Jewry was tested by persecutions of the
"cosmopolitans," the loss of positions in science, arts and press, the crushing of the Jewish
Anti-Fascist Committee (EAK) with the execution of its leadership and, finally, by the
"Doctors' Plot."

By the nature of a totalitarian regime, only Stalin himself could initiate the campaign aimed
at weakening the Jewish presence and influence in the Soviet system. Only he could make
the first move.

Yet because of the rigidity of Soviet propaganda and Stalin's craftiness, not a single sound
could be uttered nor a single step made in the open. We have seen already that Soviet
propaganda did not raise any alarm about the annihilation of Jews in Germany during the
war; indeed it covered up those things, obviously being afraid of appearing pro-Jewish in the
eyes of its own citizens.

The disposition of the Soviet authorities towards Jews could evolve for years without ever
really surfacing at the level of official propaganda. The first changes and shuffles in the
bureaucracy began quite inconspicuously at the time of growing rapprochement between
Stalin and Hitler in 1939. By then Litvinov, a Jewish Minister of Foreign Affairs, was replaced
by Molotov (an ethnic Russian) and a 'cleansing' of the Ministry of Foreign Affairs (NKID) was
underway. Simultaneously, Jews were barred from entrance into diplomatic schools and
military academies. Still, it took many more years before the disappearance of Jews from the
NKID and the sharp decline of their influence in the Ministry of Foreign Trade became
apparent.

Because of the intrinsic secrecy of all Soviet inner party moves, only very few were aware of
the presence of the subtle anti-Jewish undercurrents in the Agitprop apparatus by the end of
1942 that aimed to push out Jews from the major art centers such as the Bolshoi Theatre,
the Moscow Conservatory, and the Moscow Philarmonic, where, according to the note
which Alexandrov, Head of Agitprop, presented to the Central Committee in the summer of
1942, 'everything was almost completely in the hands of non-Russians' and 'Russians had

336

become an ethnic minority' (accompanied by a detailed table to convey particulars) (3).
Later, there had been attempts to "begin national regulation of cadres... from the top down,
which essentially meant primarily pushing out Jews from the managerial positions" (4). By
and large, Stalin regulated this process by either supporting or checking such efforts
depending on the circumstances.

The wartime tension in the attitudes toward Jews was also manifested during post-war re-
evacuation. In Siberia and Central Asia, wartime Jewish refugees were not welcomed by the
local populace, so after the war they mostly settled in the capitals of Central Asian republics,
except for those who moved back, not to their old shtetls and towns, but into the larger
cities (5).

The largest returning stream of refugees fled to Ukraine where they were met with hostility
by the local population, especially because of the return of Soviet officials and the owners of
desirable residential property. This reaction in the formerly occupied territories was also
fueled by Hitler's incendiary propaganda during the Nazi occupation. Khrushchev, the Head
of Ukraine from 1943 (when he was First Secretary of the Communist Party and at the same
time Chairman of the Council of People's Commissars of Ukraine), not only said nothing on
this topic in his public speeches, treating the fate of Jews during the occupation with silence,
but he also upheld the secret instruction throughout Ukraine not to employ Jews in positions
of authority.

According to the tale of an old Jewish Communist Ruzha-Godes, who survived the entire Nazi
occupation under a guise of being a Pole named Khelminskaya and was later denied
employment by the long-awaited Communists because of her Jewishness, Khrushchev stated
clearly and with his peculiar frankness: "In the past, the Jews committed many sins against
the Ukrainian people. People hate them for that. We don't need Jews in our Ukraine. It
would be better if they didn't return here. They would better goto Birobidzhan. This is
Ukraine. And, we don't want Ukrainian people to infer that the return of Soviet authority
means the return of Jews" (6).

"In the early September 1945 a Jewish major of the NKVD was brutally beaten in Kiev by two
members of the military. He shot both of them dead. This incident caused a large-scale
massacre of Jews with five fatalities" (7). There are documented sources of other similar
cases (8).

Sotsialistichesky Vestnik wrote that the Jewish "national feelings (which were exacerbated
during the war) overreacted to the numerous manifestations of anti-Semitism and to the
even more common indifference to anti-Semitism" (9).

This motif is so typical — almost as much as anti-Semitism itself: the indifference to anti-
Semitism was likely to cause outrage. Yes, preoccupied by their own miseries, people and
nations often lose compassion for the troubles of others. And the Jews are not an exception
here. A modern author justly notes: "I hope that I, as a Jew who found her roots and place in
Israel, would not be accused of apostasy if I point out that in the years of our terrible
disasters, the Jewish intellectuals did not raise their voices in defense of the deported
nations of Crimea and the Caucasus" (10).

337

After the liberation of Crimea by the Red Army in 1943, "talks started among circles of the
Jewish elite in Moscow about a rebirth of the Crimean project of 1920s," i.e., about
resettling Jews in Crimea. The Soviet government did not discourage these aspirations,
hoping that "American Jews would be more generous in their donations for the Red Army."
It is quite possible that Mikhoels and Feffer [heads of the Jewish Anti-Fascist Committee,
EAK], based on a verbal agreement with Molotov, negotiated with American Zionists about
financial support of the project for Jewish relocation to Crimea during their triumphal tour of
the USA in summer of 1943. The idea of a Crimean Jewish Republic was also backed by
Lozovsky, the then-powerful Assistant Minister of Foreign Affairs (11).

The EAK had yet another project for a Jewish Republic — to establish it in the place of the
former Volga German Autonomous Soviet Socialist Republic (where, as we have seen in
previous chapters, Jewish settlements were established in the wake of the exile of the
Germans). Ester Markish, widow of EAK member Perets Markish, confirms that he presented
a letter "concerning transferring the former German Republic to the Jews" (12).

In the Politburo, "Molotov, Kaganovich and Voroshilov were the most positively disposed to
the EAK" (13). And, "according to rumors, some members of the Politburo... were inclined to
support this [Crimean] idea" (14). On February 15, 1944, Stalin was forwarded a
memorandum about that plan which was signed by Mikhoels, Feffer and Epshtein.
(According to P. Sudoplatov, although the decision to expel the Tatars from Crimea had been
made by Stalin earlier, the order to carry it out reached Beria on February 14 (15), so the
memorandum was quite timely.)

That was the high point of Jewish hopes. G. V. Kostirenko, a researcher of this period, writes:
the leaders of the EAK "plunged into euphoria. They imagined (especially after Mikhoels' and
Feffer" s trip to the West) that with the necessary pressure, they could influence and steer
their government's policy in the interests of the Soviet Jews, just like the American Jewish
elite does it" (16).

But Stalin did not approve the Crimean project - it did not appeal to him because of the
strategic importance of the Crimea. The Soviet leaders expected a war with America and
probably thought that in such case the entire Jewish population of Crimea would sympathize
with the enemy. (It is reported that at the beginning of the 1950s some Jews were arrested
and told by their MGB [Ministry for State Security, a predecessor of KGB] investigators: "You
are not going to stand against America, are you? So you are our enemies.") Khrushchev
shared those doubts and 10 years later he stated to a delegation of the Canadian Communist
party that was expressing particular interest in the Jewish question in the USSR: Crimea
"should not be a center of Jewish colonization, because in case of war it will become the
enemy's bridgehead" (17). Indeed, the petitions about Jewish settlement in Crimea were
very soon used as a proof of the "state treason" on the part of the members of the EAK.

By the end of WWII the authorities again revived the idea of Jewish resettlement in
Birobidzhan, particularly Ukrainian Jews. From 1946 to 1947 several organized echelons and
a number of independent families were sent there, totaling up to 5-6 thousand persons (18).
However, quite a few returned disillusioned. This relocation movement withered by 1948.
Later, with a general turn of Stalin's politics, arrests among the few Birobidjan Jewish
activists started. (They were accused of artificial inculcation of Jewish culture into the non-

338

Jewish population and, of course, espionage and of having planned Birobidzhan's secession
in order to ally with Japan). This was the de facto end of the history of Jewish colonization in
Birobidzhan. At the end of the 1920s there were plans to re-settle 60,000 Jews there by the
end of the first 5-year planning period. By 1959 there were only 14,000 Jews in Birobidzhan,
less than 9% of the population of the region (19).

However, in Ukraine the situation had markedly changed in favor of Jews. The government
was engaged in the fierce struggle with Bandera's separatist fighters and no longer catered
to the national feelings of Ukrainians. At the end of 1946, the Communist Party "started a
covert campaign against anti-Semitism, gradually conditioning the population to the
presence of Jews among authorities in different spheres of the national economy." At the
same time, in the beginning of 1947, Kaganovich took over for Khrushchev as the officia I
leader of Ukrainian Communist Party. The Jews were promoted in the party as well, "of
which a particular example was the appointment of a Jew ... the Secretary... of Zhitomir
Obkom" (20).

However, the attitudes of many Jews towards this government and its new policies were
justifiably cautious. Soon after the end of the war, when the former Polish citizens began
returning to Poland, many non-Polish Jews "hastily seized this opportunity" and relocated
there (21). (What happened after that in Poland is yet another story: a great
overrepresentation of Jews occurred inthe post-war puppet Polish government, among
managerial elites and in the Polish KGB, which would again result in miserable consequences
for the Jews of Poland. After the war, other countries of Eastern Europe sawsimilarconflicts:
"the Jews had played a huge role in economic life of all these countries," and though they
lost their possessions under Hitler, after the war, when "the restitution laws were
introduced... (they) affected very large numbers of new owners." Upon their return Jews
demanded the restoration of their property and enterprises that were not nationalized by
Communists and this created a new wave of hostility towards them (22).)

Meanwhile, during these very years the biggest event in world Jewish history was happening
— the state of Israel was coming into existence. In 1946-47, when the Zionists were at odds
with Britain, Stalin, perhaps out of anti-British calculation and or opportunistically hoping to
get a foothold there, took the side of the former. During all of 1947 Stalin, acting through
Gromyko inthe UN, actively supported the idea of the creation of an independent Jewish
state in Palestine and supplied the Zionists with a critical supply of Czechoslovak-made
weapons. In May 1948, only two days after the Israeli declaration of nationhood, the USSR
officially recognized that country and condemned hostile actions of Arabs.

However, Stalin miscalculated to what extent this support would reinvigorate the national
spirit of Soviet Jews. Some of them implored the EAKto organize a fundraiser for the Israeli
military, others wished to enlist as volunteers, while still others wanted to form a special
Jewish military division (23).

Amid this burgeoning enthusiasm, Golda Meir arrived to Moscow in September of 1948 as
the first ambassador of Israel and was met with unprecedented joy in Moscow's synagogues
and by Moscow's Jewish population in general. Immediately, as the national spirit of Soviet
Jews rose and grew tremendously because of the Catastrophe, many of them began applying
for relocation to Israel. Apparently, Stalin had expected that. Yet it turned out that many of

339

his citizens wished to run away en masse into, by all accounts, the pro-Western State of
Israel. There, the influence and prestige of the United States grew, while the USSR was at the
same time losing support of Arab countries. (Nevertheless, "the cooling of relations [with
Israel] was mutual. Israel more and more often turned towards American Jewry which
became its main support" (24).)

Probably because he was frightened by such a schism in the Jewish national feelings, Stalin
drastically changed policies regarding Jews from the end of 1948 and for the rest of his
remaining years. He began acting in his typical style — quietly but with determination, he
struck to the core, but with only tiny movements visible on the surface.

Nevertheless, while the visible tiny ripples hardly mattered, Jewish leaders had many
reasons to be concerned, as they felt the fear hanging in the air. The then editor of the
Polish-Jewish newspaper Folkshtimme, Girsh Smolyar, recalled the "panic that seized Soviet
communist Jews after the war." Emmanuel Kazakevitch and other Jewish writers were
distressed. Smolyar had seen on Ehrenburg's table "a mountain of letters — literally scream
of pain about current anti-Jewish attitudes throughout the country" (25).

Yet Ehrenburg knew his job very well and carried it out. (As became known much later, it
was exactly then that the pre-publication copy of the Black Book compiled by I. Ehrenburg
and B. Grossman, which described the mass killings and suffering of the Soviet Jews during
the Soviet-German war, was destroyed.) In addition, on September 21, 1948, as a
counterbalance to Golda Meir's triumphal arrival, Pravda published a large article
commissioned by Ehrenburg which stated that the Jews are not a nation at all and that they
are doomed to assimilate (26). This article created dismay not only among Soviet Jews, but
also in America. With the start of the Cold War, "the discrimination against the Jews in the
Soviet Union "became one of the main anti-Soviet trump cards of the West. (As was the
inclination in the West towards various ethnic separatist movements in the USSR, a
sympathy that had never previously gained support among Soviet Jews).

However, the EAK, which had been created to address war-time issues, continued gaining
influence. By that time it listed approximately 70 members, had its own administrative
apparatus, a newspaper and a publishing house. It functioned as a kind of spiritual and
physical agent of all Soviet Jews before the CK (Central Committee) oftheVKPb (ail-Russian
Communist Party of Bolsheviks), as well as before the West. "EAK executives were allowed
to do and to have a lot — a decent salary, an opportunity to publish and collect royalties
abroad, to receive and to redistribute gifts from abroad and, finally, to travel abroad." EAK
became the crystallization center of an initially elitist and upper-echelon and then of a
broadly growing Jewish national movement" (27), a burgeoning symbol of Jewish national
autonomy. For Stalin, the EAK become a problem which had to be dealt with.

He started with the most important figure, the Head of the Soviet Information Bureau
(Sovinformburo), Lozovsky, who, according to Feffer (who was vice-chairman of EAK since
July 1945), was "the spiritual leader of the EAK... knew all about its activities and was its
head for all practical purposes." In the summer of 1946, a special auditing commission from
Agitprop of the CK [of the VKPb] inspected Sovinformburo and found that "the apparatus is
polluted ... [there is] an intolerable concentration of Jews." Lozovsky was ejected from his

340

post of Assistant Ministerof Foreign Affairs (just as Litvinovand Maisky had been) and in
summer of 1947 he also lost his post as of Head of the Sovinformburo (28).

After that, the fate of the EAK was sealed. In September of 1946, the auditing commission
from the Central Committee concluded that the EAK, instead of "leading a rigorous offensive
ideological war against the Western and above all Zionist propaganda... supports the
position of bourgeois Zionists and the Bund and in reality... it fights for the reactionary idea
of a United Jewish nation." In 1947, the Central Committee stated, that "the work among
the Jewish population of the Soviet Union is not a responsibility" of the EAK. "The EAK's job
was to focus on the "decisive struggle against aggression by international reactionaries and
their Zionist agents" (29).

However, these events coincided with the pro-Israel stance of the USSR and the EAK was not
dissolved. On the other hand, EAK Chairman Mikhoels who was "the informal leader of
Soviet Jewry, had to shed his illusions about the possibility of influencing the Kremlin's
national policy via influencing the Dictator's relatives." Here, the suspicion fell mostly on
Stalin's son— in-law Grigory Morozov. However, the most active help to the EAK was
provided by Molotov's wife, P.S. Zhemchyzhina, who was arrested in the beginning of 1949,
and Voroshilov's wife, "Ekaterina Davidovna (Golda Gorbman), a fanatic Bolshevik, who had
been expelled from the synagogue in her youth." Abakumov reported that Mikhoels was
suspected of "gathering private information about the Leader" (30). Overall, according to the
MGB he "demonstrated excessive interest in the private life of the Head of the Soviet
Government," while leaders of the EAK "gathered materials about the personal life of J.
Stalin and his family at the behest of US Intelligence" (31). However, Sta lin could not risk an
open trial of the tremendously influential Mikhoels, so Mikhoels was murdered in January
1948 under the guise of an accident. Soviet Jewry was shocked and terrified by the demise of
their spiritual leader.

The EAK was gradually dismantled after that. By the end of 1948 its premises were locked up,
all documents were taken to Lubyanka, and its newspaper and the publishing house were
closed. Fefferand Zuskin, the key EAK figures, were secretly arrested soon afterwards and
these arrests were denied for a longtime. In January 1949 Lozovsky was arrested, followed
by the arrests of a number of other notable members of the EAK in February. They were
intensively interrogated during 1949, but in 1950 the investigation stalled. (All this coincided
[in accord with Stalin's understanding of balance] with the annihilation of the Russian
nationalist tendencies in the leadership of the Leningrad government — the so-called "anti-
party group of Kuznetsov-Rodionov-Popkov," but those developments, their repression and
the significance of those events were largely overlooked by historians even though "about
two thousand party functionaries were arrested and subsequently executed" (32) in 1950 in
connection with the "Leningrad Affair").

In January 1948, Stalin ordered Jews to be pushed out of Soviet culture. In his usual subtle
and devious manner, the "order" came through a prominent editorial in Pravda, seemingly
dealing with a petty issue, "about one anti-Party group of theatrical critics" (33). (A more
assertive article in Kultura iZhizn followed on the next day (34)). The key point was the
"decoding" of Russian the Russian pen-names of Jewish celebrities. In the USSR, "many Jews

341

camouflage their Jewish origins with such artifice," so that "it is impossible to figure out their
real names" explains the editor of a modern Jewish journal (35).

This article in Pravda had a long but obscure pre-history. In 1946 reports of the Central
Committee it was already noted "that out of twenty-eight highly publicized theatrical critics,
only six are Russians. It implied that the majority of the rest were Jews." Smelling trouble,
but still "supposing themselves to be vested with the highest trust of the Party, some
theatrical critics, confident of victory, openly confronted Fadeev" in November 1946 (36).
Fadeev was the all-powerful Head of the Union of Soviet Writers and Stalin's favorite. And so
they suffered a defeat. Then the case stalled for a long time and only resurfaced in 1949.

The campaign rolled on through the newspapers and party meetings. G. Aronson,
researching Jewish life "in Stalin's era" writes: "The goal of this campaign was to displace
Jewish intellectuals from all niches of Soviet life. Informers were gloatingly revealing their
pen-names. It turned out that E. Kholodov is actually Meyerovich, Jakovlev is Kholtsman,
Melnikov is Millman, Jasny is Finkelstein, Vickorov is Zlochevsky, Svetov is Sheidman and so
on. Literaturnaya Gazeta worked diligently on these disclosures" (37).

Undeniably, Stalin hit the worst-offending spot, the one that highly annoyed the public.
However, Stalin was not so simple as to just blurt out "the Jews." From the first push at the
"groups of theatrical critics" flowed a broad and sustained campaign against the
"cosmopolitans" (with their Soviet inertia I dim-wittedness they overused this innocent term
and spoiled it). "Without exception, all 'cosmopolitans' under attack were Jews. They were
being discovered everywhere. Because all of them were loyal Soviet citizens never suspected
of anything anti-Soviet, they survived the great purges by Yezhov and Yagoda. Some were
very experienced and influential people, sometimes eminent in their fields of expertise" (38).
The exposure of "cosmopolitans" then turned into a ridiculous, even idiotic glorification of
Russian "primacy" in all and every area of science, technology and culture.

Yet the "cosmopolitans" usually were not being arrested but instead were publicly
humiliated, fired from publishing houses, ideological and cultural organizations, from TASS,
from Glavlit, from literature schools, theaters, orchestras; some were expelled from the
party and publication of their works was often discouraged.

And the public campaign was expanding, spreading into new fields and compromising new
names. Anti-Jewish cleansing of "cosmopolitans" was conducted in the research institutes of
the Academy of Science: Institute of Philosophy (with its long history of internecine feuding
between different cliques), the institutes of Economy, Law, in the Academy of Social
Sciences at the CKof the VKPb, in the School of Law (and then spread to the office of Public
Prosecutor).

Thus, in the Department of History atMGU (Moscow State University), even a long-standing
faithful communist and falsifier, 1. 1. Minz, member of the Academy, who enjoyed Stalin's
personal trust and was awarded with Stalin Prizes and concurrently chaired historical
departments in several universities, was labeled "the head of cosmopolitans in Historical
Science." After that numerous scientific posts at MGU were 'liberated' from his former
students and other Jewish professors (39).

342

Purges of Jews from technical fields and the natural sciences were gradually gaining
momentum. "The end of 1945 and all of 1946 were relatively peaceful for the Jews of this
particular social group." L. Mininberg studied Jewish contributions in Soviet science and
industry during the war: "In 1946, the first serious blow since the end of the war was dealt to
the administration and a big 'case' was fabricated. Its principal victims were mainly
Russians. ..there were no Jews among them," though "investigation reports contained
testaments against Israel Solomonovitch Levin, director of the Saratov Aviation Plant. He was
accused on the charge that during the Battle for Stalingrad, two aviation regiments were not
able to take off because of manufacturing defects in the planes produced by the plant. The
charge was real, not made-up by the investigators. However, Levin was neither fired nor
arrested." In 1946, "B.L. Vannikov, L.M. Kaganovich, S.Z. Ginzburg, L.Z. Mekhlis all kept their
Ministry posts in the newly formed government... Almost all Jewish former deputy ministers
also retained their positions as assistants to ministers." The first victims among the Jewish
technical elite appeared only in 1947 (40).

In 1950, academic A. F. loffe "was forced to retire from the post of Director of the Physical -
Engineering Institute, which he organized and headed since its inception in 1918." In 1951,
34 directors and 31 principal engineers of aviation plants had been fired. "This list contained
mostly Jews." If in 1942 there were nearly forty Jewish directors and principal engineers in
the Ministry of General Machine-Building (Ministry of Mortar Artillery) then only three
remained by 1953. In the Soviet Army, "the Soviet authorities persecuted not only Jewish
generals, but lower ranking officers working on the development of military technology and
weaponry were also removed" (41).

Thus, the "purging campaigns" spread over to the defense, airplane construction, and
automobile industries (though they did not affect the nuclear branch), primarily removing
Jews from administrative, directorial and principal engineering positions; later purging was
expanded onto various bureaucracies. Yet the genuine, ethnic denominator was never
mentioned in the formal paperwork. Instead, the sacked officials faced charges of economic
crimes or having relatives abroad at a time when conflict with the USA was expected, or
other excuses were used. The purging campaigns rolled over the central cities and across the
provinces. The methods of these campaigns were notoriously Soviet, in the spirit of 1930s: a
victim was inundated in a vicious atmosphere of terror and as a result often tried to deflect
the threat to himself by accusing others.

By repeating the tide of 1937, albeit in a milder form, the display of Soviet Power reminded
the Jews that they had never become truly integrated and could be pushed aside at any
moment. "We do not have indispensable people!" (However, "Lavrentiy Beria was tolerant
of Jews. At least, in appointments to positions in government" (42).)

"'Pushing' Jews out of prestigious occupations that were crucial for the ruling elite in the
spheres of manufacturing, administration, cultural and ideological activities, as well as
limiting or completely barring the entrance of Jews into certain institutions of higher
education gained enormous momentum in 1948-1953. ...Positions of any importance in the
KGB, party apparatus, and military were closed to the Jews, and quotas were in place for
admission into certain educational institutions and cultural and scientific establishments"
(43). Through its "fifth item" [i.e., the question about nationality] Soviet Jews were

343

oppressed by the very same method used in the Proletarian Questionnaire, other items of
which were so instrumental in crushing the Russian nobility, clergy, intellectuals and all the
rest of the "former people" since the 1920s.

"Although the highest echelon of the Jewish political elite suffered from administrative
perturbations, surprisingly it was not as bad as it seemed," — concludes G. V. Kostyrchenko.
"The main blow fell on the middle and the most numerous stratum of the Jewish elite —
officials... and also journalists, professors and other members of the creative intelligentsia. ...
It was these, so to say, nominal Jews — the individuals with nearly complete lack of ethnic
ties — who suffered the brunt of the cleansing of bureaucracies after the war" (44).

However, speaking of scientific cadres, the statistics are these: "at the end of the 1920s
there were 13.6% Jews among scientific researchers in the country, in 1937 — 17.5%" (45),
and by 1950 their proportion slightly decreased to 15.4% (25,125 Jews among 162,508
Soviet researchers) (46). S. Margolina, looking back from the end of the 1980s concludes that,
despite the scale of the campaign, afterthe war, "the number of highly educated Jews in
high positions always remained disproportionally high. But, in contrast with the former
"times of happiness," it certainly had decreased" (47). A.M. Kheifetz recalls "a memoir article
of a member of the Academy, Budker, one of the fathers of the Soviet A-bomb" where he
described how they were building the first Soviet A-bomb — being exhausted from the lack
of sleep and fainting from stress and overwork — and it is precisely those days of
persecution of "cosmopolitans" that were "the most inspired and the happiest" in his life
(48).

In 1949 "among Stalin Prize laureates no less than 13% were Jews, just like in the previous
years." By 1952 there were only 6% (49). Data on the number of Jewish students in USSR
were not published for nearly a quarter of century, from the pre-war years until 1963. We
will examine those in the next chapter.

The genuine Jewish culture that had been slowly reviving after the war was curtailed and
suppressed in 1948-1951. Jewish theatres were no longer subsidized and the few remaining
ones were closed, along with book publishing houses, newspapers and bookstores (50). In
1949, the international radio broadcasting in Yiddish was also discontinued (51).

In the military, "by 1953 almost all Jewish generals" and "approximately 300 colonels and
lieutenant colonels were forced to resign from their positions" (52).

***

As the incarcerated Jewish leaders remained jailed in Lubyanka for over three years, Stalin
slowly and with great caution proceeded in dismantling the EAK. He was very well aware
what kind of international storm would be triggered by using force. (Luckily, though, he
acquired his first H-bomb in 1949.) On the other hand, he fully appreciated the significance
of unbreakable ties between world Jewry and America, his enemy since his rejection of the
Marshall Plan.

Investigation of EAK activities was reopened in January 1952. The accused were charged
with connections to the "Jewish nationalist organizations in America," with providing

344

"information regarding the economy of the USSR" to those organizations... and also with
"plans of repopulating Crimea and creating a Jewish Republic there" (53). Thirteen
defendants were found guilty and sentenced to death: S. A. Lozovsky, I. S. Ysefovich, B. A.
Shimeliovich, V. L. Zuskin, leading Jewish writers D.R. Bergelson, P. D. Marshik, L. M. Kvitko, I.
S. Feffer, D. N. Gofshtein, and also L. Y. Talmi, I. S. Vatenberg, C. S. Vatenberg — Ostrovsky,
and E. I.Teumin (54). They were secretly executed in August. (Ehrenburg, who was also a
member of the EAK, was not even arrested. (He assumed it was pure luck.) Similarly, the
crafty David Zaslavsky survived also. And even after the execution of the Jewish writers,
Ehrenburg continued to reassure the West that those writers were still alive and writing (55).
The annihilation of the Jewish Antifascist Committee went along with similarsecret
"daughter" cases; 110 people were arrested, 10 of them were executed and 5 died during
the investigation (56).

In autumn of 1952 Stalin went into the open as arrests among Jews began, such as arrests of
Jewish professors of medicine and among members of literary circles in Kiev in October 1952.
This information immediately spread among Soviet Jews and throughout the entire world.
On October 17th, Voice of America broadcast about "mass repressions" among Soviet Jews
(57). Soviet "Jews were frozen by mortal fear" (58).

Soon afterwards in November in Prague, a show trial ofSlansky, the Jewish First Secretary of
the Czechoslovak Communist Party, and several other top state and party leaders took place
in a typically loud and populist Stalinist-type entourage. The trial was openly anti-Jewish with
naming "world leading" Jews such as Ben Gurion and Morgenthau, and placing them in
league with American leaders Truman and Acheson. The outcome was that eleven were
hanged, eight Jews among them. Summing up the official version, K. Gotwald said: "This
investigation and court trial ... disclosed a new channel through which treason and espionage
permeated the Communist Party. This is Zionism" (59).

At the same time, since summer of 1951, the development of the "Doctors' Plot" was
gaining momentum. The case included the accusation of prominent physicians, doctors to
the Soviet leadership, for the criminal treatment of state leaders. For the secret services
such an accusation was nothing new, as similaraccusations had been made against
Professor D. D. Pletnev and physicians L. G. Levin and I. N. Kazakov already during the
"Bukharin trial" in 1937. At that time, the gullible Soviet public gasped at such utterly evil
plots. No one had any qualms about repeating the same old scenario.

Now we know much more about the "Doctors' Plot." Initially it was not entirely an anti-
Jewish action; the prosecution list contained the names of several prominent Russian
physicians as well. In essence, the affairwas fueled by Stalin's generally psychotic state of
mind, with his fear of plots and mistrust of the doctors, especially as his health deteriorated.
By September 1952 prominent doctors were arrested in groups. Investigations unfolded with
cruel beatings of suspects and wild accusations; slowly it turned into aversion of "spying-
terroristic plot connected with foreign intelligence organizations," "American hirelings,"
"saboteurs in white coats," "bourgeois nationalism" — all indicating that it was primary
aimed at Jews. (Robert Conquest in The Great Terror follows this particular tragic line of
involvement of highly placed doctors. In 1935, the false death certificate of Kuibyshev was
signed by doctors G. Kaminsky, I. Khodorovsky, and L. Levin. In 1937 they signed a similarly

345

false death certificate of Ordzhonikidze. They knew so many deadly secrets — could they
expect anything but their own death? Conquest writes that Dr. Levin had cooperated with
the Cheka since 1920. "Working with Dzerzhinsky, Menzhinsky, and Yagoda. ... [he] was
trusted by the head of such an organization. ... It is factually correct to consider Levin... a
member of Yagoda's circle in the NKVD." Further, we read something sententious: "Among
those outstanding doctors who [in 1937] moved against [Professor of Medicine] Pletnev and
who had signed fierce accusative resolutions against him, we find the names of M. Vovsi, B.
Kogan and V. Zelenin, who in their turn... were subjected to torture by the MGB in 1952-53
in connection with "the case of doctor-saboteurs," "as well as two other doctors, N.
Shereshevky and V. Vinogradov who provided a pre-specified death certificate of
Menzhinsky" (60).)

On January 3, 1953 Pravda and Izvestiya published an announcement by TASS about the
arrest of a "group of doctors-saboteurs." The accusation sounded like a grave threat for
Soviet Jewry, and, at the same time, by a degrading Soviet custom, prominent Soviet Jews
were forced to sign a letter to Pravda with the most severe condemnation of the wiles of the
Jewish "bourgeois nationalists" and their approval of Stalin's government. Several dozen
signed the letter. (Among them were Mikhail Romm, D. Oistrakh, S. Marshak, L. Landau, B.
Grossman, E. Gilels, I. Dunayevsky and others. Initially Ehrenburg did not sign it — he found
the courage to write a letter to Stalin: "to ask your advice." His resourcefulness was
unsurpassed indeed. To Ehrenburg, it was clear that "there is no such thing as the Jewish
nation" and that assimilation is the only way and that Jewish nationalism "inevitably leads to
betrayal." Yet that the letter that was offered to him to sign could be invidiously inferred by
the "enemies of our country." He concluded that "I myself cannot resolve these questions,"
but if "leading comrades will let me know ... [that my signature] is desired ... [and] useful for
protecting our homeland and for peace in the world, I will sign it immediately" (61).)

The draft of that statement of loyalty was painstakingly prepared in the administration of
the Central Committee and eventually its style became softer and more respectful. However,
this letter never appeared in the press. Possibly because of the international outrage, the
"Doctors' Plot" apparently began to slow down in the last days of Stalin (62).

After the public announcement, the '"Doctors' Plot' created a huge wave of repression of
Jewish physicians all over the country. In many cities and towns, the offices of State Security
began fabricating criminal cases against Jewish doctors. They were afraid to even goto work,
and their patients were afraid to be treated by them" (63).

After the "cosmopolitan" campaign, the menacing growl of "people's anger" in reaction to
the "Doctors' Plot" utterly terrified many Soviet Jews, and a rumor arose (and then got
rooted in the popular mind) that Stalin was planning a mass eviction of Jews to the remote
parts of Siberia and North — a fear reinforced by the examples of postwar deportation of
entire peoples. In his latest work G. Kostyrchenko, a historian and a scrupulous researcher of
Stalin's "Jewish" policies, very thoroughly refutes this "myth of deportation," proving that it
had never been confirmed, either then or subsequently by any facts, and even in principle
such a deportation would not have been possible (64).

But it is amazing how bewildered were those circles of Soviet Jews, who were unfailingly
loyal to the Soviet-Communist ideology. Many years later, S. K. told me: "There is no single

346

action in my life that I am as ashamed of as my belief in the genuineness of the "Doctors'
Plot" of 1953! — that they, perhaps involuntarily, were involved a foreign conspiracy..."

An article from the 1960s states that "in spite of a pronounced anti-Semitism of Stalin's rule
... many [Jews] prayed that Stalin stayed alive, as they knew through experience that any
period of weak power means a slaughter of Jews. We were well aware of the quite rowdy
mood of the 'fraternal nations' toward us" (65).

On February 9th a bomb exploded at the Soviet embassy in Tel Aviv. On February 11, 1953
the USSR broke off diplomatic relations with Israel. The conflict surrounding the "Doctors'
Plot" intensified due to these events.

And then Stalin went wrong, and not for the first time, right? He did not understand how the
thickening of the plot could threaten him personally, even within the secure quarters of his
inaccessible political Olympus. The explosion of international angercoincided with the rapid
action of internal forces, which could possibly have done away with Stalin. It could have
happened through Beria (for example, according to Avtorhanov's version (66).)

After a public communique about the "Doctors' Plot" Stalin lived only 51 days. "The release
from custody and the acquittal of the doctors without trial were perceived by the older
generation of Soviet Jews as a repetition of the Purim miracle": Stalin had perished on the
day of Purim, when Esther saved the Jews of Persia from Haman (67).

On April 3 all the surviving accused in the "Doctors' Plot" were released. It was publicly
announced the next day.

And yet again it was the Jews who pushed the frozen history forward.

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48 Muxan^ XeMc^eu,. MecTO m Bpewia (eBpeMCKne 3aw\eTKn). riapuHC TpeTba BO^Ha, 1978, c. 68-69.

49 CM. LUBapu,. AHTMceMMTM3M b CoBeTCKOM CoK)3e. HbK)-MopK: M3fl-BO mm. HexoBa, 1952,225-226. 229.

50 C. LUBapu,. EBpen BCoBeTCKOM Coto3e..., c. 161-163;/1. LUannpo. EBpen b CoBeTCKOM Poccmm nocne Cra/WHa
//KPE-2, c.373.

51 KE3, t. 8, c.245.

52 KE3, t. 1, c.687.

53 KE3, t. 8, c.251.

54 r.B. KocTbipneHKO. Taiwan no/in™ Ka CTa^MHa, c. 473.

55 T. Apohcoh. EBpeficKMM Bonpoc b snoxy CTa^MHa //KPE-2, c. 155-156.

56 T.B. KocTbipneHKO. Taiwan no^MTMKa CTa^MHa,c. 507.

349

57 T. Apohcoh. EBpeMCKMM Bonpoc b snoxy CTa^MHa // KPE-2, c. 152.

58 B. Eorycna bckmm. y mctokob // "22/' 1986, N2 47, c. 102.

59 T.B. KocTbipneHKO. Taxman no^MTMKa CTa^MHa*, c. 504.

60 Po6epT KoHKBecT. EanbwoM Teppop / llep. c a h nn . Firenze: Edizioni Aurora, 1974, c. 168, 353, 738-739,754,
756-757.

61 «ripoTMB nonbiTOK BOCKpecnTb eBpeMCKMM Hau,noHayiM3M." 06pameHne 14. 1". 3peH6ypra k 14. B. Cra/WHy//
Mctohhmk: floKywieHTbi pyccKOM mctopmm. M., 1997, N2 1, c. 141-146.

62 T.B. KocTbipneHKO. Taxman no^MTMKa Cra.ni'iHa, c. 682, 693.

63 KE3, t. 8, c. 254, 255.

64 T.B. KocTbipneHKO. Takmaa no^MTMKa Cra/n-ma, c. 671-685.

65 H. LUannpo. Oiobo paflOBoro coBeTCKoro eepea // PyccKMM a HTMceMMTH3M m eBpen. C6. /loHflOH, 1968, c, 50.

66 A. ABTopxa hob. 3araflKa cwiepTM CrayiMHa: (3aroBop Eepua). 0paHK4>ypT-Ha-MaMHe: rioceB, 1976, c. 231-239.

67 fl. LUTypwiaH. Hm MHe wiefla TBoero, hm yKyca TBoero // "22," 1985, N2 42, c. 140-141.

350

Chapter 23: Before the Six-Day War

On the next day after Stalin's death, on March 6, the MGB (Ministry of State Security)
"ceased to exist", albeit only formally, as Beria had incorporated it into his own Ministry of
Interior Affairs (MVD). This move allowed him "to disclose the abuses" by the MGB,
including those of the still publicly unanounced MGB Minister, Ignatiev (who secretly
replaced Abakumov). It seems that after 1952 Beria was losing Stalin's trust and had been
gradually pushed out by Ignatiev-Ryumin during the 'Doctors' Plot'. Thus, by force of
circumstances, Beria became a magnet for the new anti-Stalin opposition. And now, on April
4, just a month after Stalin's death, he enjoyed enough power to dismiss the "Doctors' Plot"
and accuse Ryumin of its fabrication. Then three months later the diplomatic relations with
Israel were restored.

All this reinvigorated hope among the Soviet Jews, as the rise of Beria could be very
promising for them. However, Beria was soon ousted.

Yet because of the usual Soviet inertia, "with the death of Stalin ... many previously fired
Jews were reinstalled in their former positions"; "during the period called the "thaw", many
old Zionists ... were released from the camps"; "during the post-Stalin period, the first Zionist
groups started to emerge - initially at local levels."1

Yet once again the things began to turn unfavorably for the Jews. In March 1954, the Soviet
Union vetoed the UN Security Council attempt to open the Suez Canal to Israeli ships. At the
end of 1955, Khrushchev declared a pro-Arab, anti-Israel turn of Soviet foreign policy. In
February 1956, in his famous report at the 20th Party Congress, Khrushchev, while speaking
profusely about the massacres of 1937-1938, did not point any attention to the fact that
there were so many Jews among the victims; he did not name Jewish leaders executed in
1952; and when speaking of the "Doctors' Plot," he did not stress that it was specifically
directed against the Jews. "It is easy to imagine the bitter feelings this aroused among the
Jews," they "swept the Jewish communist circles abroad and even the leadership of those
Communist parties, where Jews constituted a significant percentage of members (such as in
the Canadian and US Communist parties)."2 In April 1956 in Warsaw, under the communist
regime (though with heavy Jewish influence), the Jewish newspaper Volksstimme published
a sensational article, listing the names of Jewish cultural and social celebrities who perished
from 1937-1938 and from 1948-1952. Yet at the same time the article also condemned the
"capitalist enemies", "Beria's period" and welcomed the return of "Leninist national policy."
"The article in Volksstimme had unleashed a storm."3

International communist organizations and Jewish social circles loudly began to demand an
explanation from the Soviet leaders. "Throughout 1956, foreign visitors to the Soviet Union
openly asked about Jewish situation there, and particularly why the Soviet government has
not yet abandoned the dark legacy of Stalinism on the Jewish question?"4 It became a
recurrent theme for the foreign correspondents and visiting delegations of "fraternal
communist parties". (Actually, that could be the reason for the loud denouncement in the
Soviet press of the "betrayal" of Communism by Howard Fast, an American writer and
former enthusiastic champion of Communism. Meanwhile, "hundreds of Soviet Jews from
different cities in one form or another participated in meetings of resurgent Zionist groups

351

and coteries"; "old Zionists with connections to relatives or friends in Israel were active in
those groups."5

In May 1956, a delegation from the French Socialist Party arrived in Moscow. "Particular
attention was paid to the situation of Jews in the Soviet Union."5 Khrushchev found himself
in a hot corner - now he could not afford to ignore the questions, yet he knew, especially
after experiencing postwar Ukraine, that the Jews are not likely to be returned to their [high]
social standing like in 1920s and 1930s. He replied: "In the beginning of the revolution, we
had many Jews in executive bodies of party and government .... After that, we have
developed new cadres .... If Jews wanted to occupy positions of leadership in our republics
today, it would obviously cause discontent among the local people .... If a Jew, appointed to
a high office, surrounds himself with Jewish colleagues, it naturally provokes envy and
hostility toward all Jews." (The French publication Socialist Herald calls "strange" and "false"
the Khrushchev's point about "surrounding himself with Jewish colleagues".) In the same
discussion, when Jewish culture and schools were addressed, Khrushchev explained that "if
Jewish schools were established, there probably would not be many prospective students.
The Jews are scattered all over the country ....If the Jews were required to attend a Jewish
school, it certainly would cause outrage. It would be understood as a kind of a ghetto."7

Three months later, in August 1956, a delegation of the Canadian Communist Party visited
the USSR - and it stated outright that it had "a special mission to achieve clarity on the
Jewish question". Thus, in the postwar years, the Jewish question was becoming a central
concern of the western communists. "Khrushchev rejected all accusations of anti-Semitism
as a slanderagainst him and the party." He named a number of Soviet Jews to important
posts, "he even mentioned his Jewish daughter-in-law," but then he "quite suddenly ...
switched to the issue of "good and bad features of each nation" and pointed out "several
negative features of Jews", among which he mentioned "their political unreliability." Yet he
neither mentioned any of their positive traits, nor did he talk about other nations.8

In the same conversation, Khrushchev expressed his agreement with Stalin's decision against
establishing a Crimean Jewish Republic, stating that such [Jewish] colonization of the Crimea
would be a strategic military risk for the Soviet Union. This statement was particularly hurtful
to the Jewish community. The Canadian delegation insisted on publication of a specific
statement by the Central Committee of Communist Party of the Soviet Union about the
sufferings of Jews, "but it was met with firm refusal" as "other nations and republics, which
alsosuffered from Beria's crimes against their culture and intelligentsia, would askwith
astonishment why this statement covers only Jews?" (S. Schwartz dismissively comments:
"The pettiness of this argumentation is striking."9)

Yet it did not end at that. "Secretly, influential foreign Jewish communists tried" to obtain
"explanations about the fate of the Jewish cultural elite", and in October of the same year,
twenty-six Western "progressive Jewish leaders and writers" appealed publicly to Prime-
Minister Bulganin and "President" Voroshilov, asking them to issue "a public statement
about injustices committed [against Jews] and the measures the goverment had designed to
restore the Jewish cultural institutions."10

352

Yet during both the "interregnum" of 1953-1957 and then in Khrushchev's period, the Soviet
policies toward Jews were inconsistent, wary, circumspect and ambivalent, thus sending
signals in all directions.

In particular, the summer of 1956, which was filled with all kinds of social expectations in
general, had also became the apogee of Jewish hopes. One Surkov, the head of the Union of
Writers, in a conversation with a communist publisher from New York City mentioned plans
to establish a new Jewish publishing house, theater, newspaper and quarterly literary
magazine; there were also plans to organize a countrywide conference of Jewish writers and
cultural celebrities. It also noted that a commission for reviving the Jewish literature in
Yiddish had been already established. In 1956, "many Jewish writers and journalists gathered
in Moscow again."11 The Jewish activists later recalled that "the optimism inspired in all of us
by the events of 1956 did not quickly fade away."12

Yet the Soviet government continued with its meaningless and aimless policies, discouraging
any development of an independent Jewish culture. It is likely that Khrushchev himself was
strongly opposed to it.

And then came new developments - the Suez Crisis, where Israel, Britain and France allied in
attacking Egypt ("Israel is heading to suicide," formidably warned the Soviet press), and the
Hungarian Uprising, with its anti-Jewish streak, nearly completely concealed by history,13
(resulting, perhaps, from the overrepresentation of Jews in the Hungarian KGB). (Could this
be also one of the reasons, even if a minor one, for the complete absence of Western
support for the rebellion? Of course, at this time the West was preoccupied with the
Suez Crisis. And yet wasn't it a signal to the Soviets suggesting that it would be better if the
Jewish theme be kept hushed?)

Then, a year later, Khrushchev finally overpowered his highly placed enemies within the
party and, among others, Kaganovitch was cast down.

Could it really be such a big deal? The latter was not the only one ousted and even then, he
was not the principal figure among the dethroned; and he was definitely not thrown out
because of his Jewishness. Yet "from the Jewish point of view, his departure symbolized the
end of an era". Some looked around and counted - "the Jews disappeared not only from the
ruling sections of the party, but also from the leading governmental circles."14

It was time to pause and ponder thoroughly - what did the Jews really think about such new
authorities?

David Burg, who emigrated from the USSR in 1956, came upon a formula on how the Jews
should treat the Soviet rule. (It proved quite useful for the authorities): "To some, the
danger of anti-Semitism 'from below' seems greater than the danger of anti-Semitism 'from
above'"; "though the government oppresses us, it nevertherless allows us to exist. If,
however, a revolutionary change comes, then during the inevitable anarchy of the transition
period we will simply be exterminated. Therefore, let's hold on to the government no matter
how bad it is."15

353

We repeatedly encountered similarconcerns in the 1930s - that the Jews should support the
Bolshevik power in the USSR because without it their fate would be even worse. And now,
even though the Soviet power had further deteriorated, the Jews had no other choice but
hold on to it as before.

The Western world and particularly the United States always heeded such recommendations,
even during the most strained years of the Cold War. In addition, socialist Israel was still full
of communist sympathizers and could forgive the Soviet Union a lot for its role in the defeat
of Hitler. Yet how then could Soviet anti-Semitism be interpreted? In this aspect, the
recommendation of D. Burg stood up to the acute "social demand" - to move emphasis from
the anti-Semitism of the Soviet government to the "anti-Semitism of the Russian people" -
that ever-present curse.

So now some Jews have even fondly recalled the long-disbanded YevSek [the "Jewish
Section" of the Central Committee, dismantled in 1930 when Dimanshtein and its other
leaders were shot]. Even though back in the 1920s it seemed overly pro-Communist, the
YevSek was "to certain extent a guardian of Jewish national interests ... an organ that
produced some positive work as well."16

In the meantime, Khrushchev's policy remained equivocal; it is reasonable to assume that
though Khrushchev himself did not like Jews, he did not want to fight againstthem, realizing
the international political counter-productivity of such an effort. In 1957-1958, Jewish
musical performances and public literary clubs were authorized and appeared in many cities
countrywide. (For example, "in 1961, Jewish literary soirees and Jewish song performances
were attended by about 300,000 people."17) Yet at the same time, the circulation of
Warsaw's Vol ksstim me was discontinued in the Soviet Union, thus cutting the Soviet Jews off
from an outside source of Jewish information.18 In 1954, after a long break, Sholom
Aleichem's The Adventures ofMottel was again published in Russian, followed by several
editions of his other books and their translations into other languages; in 1959 a large
edition of his collected works was produced as well. In 1961 in Moscow, the Yiddish
magazine Sovetish Heymland was established (though it strictly followed the official policy
line). Publications of books by Jewish authors, who were executed in Stalin's times, were
resumed in Yiddish and Russian, and one even could hear Jewish tunes on the broadcasts of
the All-Soviet Union radio.19 By 1966, "about one hundred Jewish authors were writing in
Yiddish in the Soviet Union," and "almost all of the named authors simultaneously worked as
Russian language journalists and translators," and "many of them worked as teachers in the
Russian schools."20 However, the Jewish theater did not re-open until 1966. In 1966, S.
Schwartz defined the Jewish situation [in the USSR] as "cultural orphanhood."21 Yet another
author bitterly remarks: "The general lack of enthusiasm and interest ... from the wider
Jewish population ... toward those cultural undertakings ... cannot be explained solely by
official policies "With rare exceptions, during those years the Jewish actors performed in
half-empty halls. Books of Jewish writers were not selling well."22

Similarly ambivalent, but more hostile policies of the Soviet authorities in Khrushchev's
period were implemented against the Jewish religion. It was a part of Khrushchev's general
anti-religious assault; it is well known how devastating it was for the Russian Orthodox
Church. Since the 1930s, not a single theological school functioned in the USSR. In 1957 a

354

yes hiva - a school for training rabbis - opened in Moscow. It accommodated only 35
students, and even those were being consistently pushed out under various pretexts such as
withdrawal of residence registration in Moscow. Printing of prayer books and manufacturing
of religious accessories was hindered. Up to 1956, before the Jewish Passover matzah was
baked by state-owned bakeries and then sold in stores. Beginning in 1957, however, baking
of matzah was obstructed and since 1961 it was banned outright almost everywhere. One
day, the authorities would not interfere with receiving parcels with matzah from abroad,
another day, they stopped the parcels at the customs, and even demanded recipients to
express in the press their outrage against the senders.23 In many places, synagogues were
closed down. "In 1966, only 62 synagogues were functioning in the entire Soviet Union."24
Yet the authorities did not dare to shut down the synagogues in Moscow, Leningrad, Kiev
and in the capitals of the republics. In the 1960s, there used to be extensive worship services
on holidays with large crowds of 10,000 to 15,000 on the streets around synagogues.25 C.
Schwartz notes that in the 1960s Jewish religious life was in severe decline, yet he large-
mindedly reminds us that it was the result of the long process of secularization that began in
Russian Jewry in the late 19th Century. (The process, which, he adds, has also succeeded in
extremely non-communist Poland between the First and Second World Wars.26) Judaism in
the Soviet Union lacked a united control center; yet when the Soviet authorities wanted to
squeeze out a political show from the leading rabbis for foreign policy purposes, be it about
the well-being of Judaism in the USSR or outrage against the nuclear war, the government
was perfectly able to stage it.27 "The Soviet authorities had repeatedly used Jewish religious
leaders for foreign policy goals." For example, "in November 1956 a group of rabbis issued a
protest against" the actions of Israel during the Suez War.28

Another factor, which aggravated the status of Judaism in the USSR after the Suez War, was
the growing fashionability of what was termed the "struggle against Zionism." Zionism, being,
strictly speaking, a form of socialism, should naturally had been seen as a true brother to the
party of Marx and Lenin. Yet after the mid-1950s, the decision to secure the friendship of the
Arabs drove the Soviet leaders toward persecution of Zionism. However, for the Soviet
masses Zionism was a distant, unfamiliar and abstract phenomenon. Therefore, to flesh out
this struggle, to give it a distinct embodiment, the Soviet government presented Zionism as a
caricature composed of the characteristic and eternal Jewish images. The books and
pamphlets allegedly aimed againstZionism also contained explicit anti-Judaic and anti-
Jewish messages. If in the Soviet Union of 1920-1930s Judaism was not as brutally
persecuted as the Russian Orthodox Christianity, then in 1957 a foreign socialist
commentator noted how that year signified "a decisive intensification of the struggle against
Judaism," the "turning point in the struggle against the Jewish religion," and that "the
character of struggle betrays that it is directed not only against Judaism, but againstthe Jews
in general."29 There was one stirring episode: in 1963 in Kiev, the Ukrainian Academy of
Sciences published 12,000 copies of a brochure Unadorned Judaism in Ukrainian, yet it was
filled with such blatant anti-Jewish caricatures that it provoked a large-scale international
outcry, joined even by the communist "friends" (who were financially supported by Moscow),
such as the leaders of the American and British communist parties, newspapers L'Humanite,
L'Unita, as well as a pro-Chinese communist newspaper from Brussels, and many others. The
UN Human Rights Commission demanded an explanation from its Ukrainian representative.
The World Jewish Cultural Association called for the prosecution of the author and the
cartoonist. The Soviet side held on for awhile, insisting that except for the drawings, "the

355

book deserves a generally positive assessment." Finally, even Pravda had to admit that it
was indeed "an ill-prepared ... brochure" with "erroneous statements ... and illustrations that
may offend feelings of religious people or be interpreted as anti-Semitic," a phenomenon
that, "as is universally known, does not and cannot exist in our country."31 Yet at the same
time Izvestia stated that although there were certain drawbacks to the brochure, "its main
idea ... is no doubt right."32

There were even several arrests of religious Jews from Moscow and Leningrad - accused of
"espionage [conversations during personal meetings in synagogues] for a capitalistic state
[Israel]" with synagogues allegedly used as "fronts for various criminal activities" 33 -to scare
others more effectively.

Although there were already no longer any Jews in the most prominent positions, many still
occupied influential and important second-tier posts (though there were exceptions: for
example, Veniamin Dymshits smoothly ran Gosplan (the State Planning Committee) from
1962, while being at the same time the Deputy Chairman of the Council of Ministers of USSR
and a member of Central Committee from 1961 to 198 6 34). Why, at one time the Jews were
joining "NKVD and the MVD ... in such numbers that even now, after all purges of the very
Jewish spirit, a few individuals miraculously remained, such as the famous Captain Joffe in a
camp in Mordovia."35

According to the USSR Census of 1959, 2,268,000 Jews lived in the Soviet Union. (Yet there
were caveats regarding this figure: "Everybody knows ... that there are more Jews in the
Soviet Union than the Census showed," as on the Census day, a Jew states his nationality not
according to his passport, but any nationality he wishes.36) Of those, 2,162,000 Jews lived in
the cities, i.e., 95,3% of total population - much more than 82% in 1926 or 87% in 1939. 37
And if we glance forward into the 1970 Census, the observed "increase in the number of
Jews in Moscow and Leningrad is apparently caused not by natural growth but by migration
from other cities (in spite of all the residential restrictions)." Over these 11 years, "at least
several thousand Jews relocated to Kiev. The concentration of Jews in the large cities had
been increasing for many decades."38

These figures are very telling for those who know about the differences in living standards
between the urban and the rural populations in the Soviet Union. G. Rosenblum, the editor
of the prominent Israeli newspaper, Yedioth Ahronoth, recalls an almost anecdotal story by
Israeli Ambassador to Moscow Dr. Harel about his tour of the USSR in the mid-1960s. In a
large kolkhoz near Kishinev he was told that "the Jews who work here want to meet [him].
[The Israeli] was very happy that there were Jews in the kolkhoz" (love of agriculture - a
good sign for Israel). He recounts: "Three Jews came to meet me ... one was a cashier,
another - editor of the kolkhoz's wall newspaper and the third one was a kind of economic
manager. I couldn't find any other. So, what the Jews used to do [i.e. before], they are still
doing." G. Rosenblum confirms this: "Indeed, the Soviet Jews in their masses did not take to
the physical work."39 L. Shapiro concludes, "Conversion of Jews to agriculture ended in
failure despite all the efforts ... of public Jewish organizations and ... the assistance of the

356

In Moscow, Leningrad and Kiev -the cities enjoying the highest living and cultural standards
in the country, the Jews, according to the 1959 Census, constituted 3.9%, 5.8%, and 13.9 %
of the population, respectively, which is quite a lot, considering that they accounted only for
1.1% of the entire population of the USSR.41

So it was that this extremely high concentration of Jews in urban areas -95% of all Soviet
Jews lived in the cities - that made "the system of prohibitions and restrictions" particularly
painful for them. (As we mentioned in the previous chapter, this system was outlined back in
the early 1940s.) And "although the restrictive rules have never been officially acknowledged
and officials stoutly denied their existence, these rules and restrictions very effectively
barred the Jews from many spheres of action, professions and positions."42

Some recall a disturbing rumor circulating then among the Jews: allegedly, Khrushchev said
in one of his unpublished speeches that "as many Jews will be accepted into the institutions
of higher education as work in the coal mines."43 Perhaps, he really just blurted it out in his
usual manner, because such "balancing" was never carried out. Yet by the beginning of
1960s, while the absolute number of Jewish students increased, their relative share
decreased substantially when compared to the pre-war period: if in 1936 the share of Jews
among students was 7.5 times higher than that in the total population44, then by 1960s it
was only 2.7 times higher. These new data on the distribution of students in higher and
secondary education by nationality were published for the first time (in the post-war period)
in 1963 in the statistical annual report, The National Economy of the USSR,45 and a similar
table was annually produced up to 1972. In terms of the absolute number of students in
institutions of higher education and technical schools in the 1962-1963 academic year, Jews
were fourth after the three Slavic nations (Russians, Ukrainians, Byelorussians), with 79,300
Jewish students in institutions of higher education out of a total 2,943,700 students (2.69%).
In the next academic year 1963-1964, the number of Jewish students increased to 82,600,
while the total number of students in the USSR reached 3,260,700 (2.53%). This share
remained almost constant until the 1969-1970 academic year; 101,000 Jewish students out
of total 4,549,900. Then the Jewish share began to decline and in 1972-1973 it was 1.91%:
88,500 Jewish students out of total 4,630,246. (This decline coincided with the beginning of
the Jewish immigration to Israel.)

The relative number of Jewish scientists also declined in 1960s, from 9.5% in 1960 to 6.1% in
1973. 47 During those same years, "there were tens of thousands Jewish names in the Soviet
art and literature,"48 including 8.5% of writers and journalists, 7.7% of actors and artists,
more than 10% of judges and attorneys, and about 15% doctors.49 Traditionally, there were
always many Jews in medicine, yet consider the accursed "Soviet psychiatry," which in those
years began locking up healthy people in mental institutions. And who were those
psychiatrists? Listing the "Jewish occupations," M.I. Heifets writes: "'Psychiatry is a Jewish
monopoly,' a friend, a Jewish psychiatrist, told me, just before [my] arrest; 'we began to get
Russians only recently and even then as the result of an order'" [translator's note: admission
into medical residency training was regulated at local and central levels; here author
indicates that admission of ethnically Russian doctors into advanced psychiatry training was
mandated from the higher levels]. He provides examples: the Head Psychiatrist of Leningrad,
Professor Averbukh, provides his expertise for the KGB in the "Big House"; in Moscow there
was famous Luntz; in the Kaluga Hospital there was Lifshitz and "his Jewish gang." When

357

Heifetz was arrested, and his wife began looking for a lawyer with a "clearance," that is, with
a permission from the KGB to work on political cases, she "did not find a single Russian"
among them as all such lawyers were Jews50).

In 1956, Furtseva, then the First Secretary of Moscow Gorkom (the City's Party Committee),
complained that in some offices Jews constitute more than half of the staff.51 (I have to note
for balance that in those years the presence of Jews in the Soviet apparatus was not
detrimental. The Soviet legal machinery was in its essence stubbornly and hardheartedly
anti-human, skewed against any man in need, be it a petitioner or just a visitor. So it often
happened that the Russian officials in Soviet offices, petrified by their power, looked for any
excuse to triumphantly turn away a visitor; in contrast, one could find much more
understanding in a Jewish official and resolve an issue in a more humane way). L. Shapiro
provides examples of complaints that in the national republics, the Jews were pushed out
and displaced from the bureaucratic apparatus by native intelligentsia 52 -yet it was a
common and officially-mandated system of preferences in the ethnic republics [to affirm the
local cadres], and Russians were displaced just as well.

This reminds me of an example from contemporary American life. In 1965, the New York
Division of the American Jewish Committee had conducted a four-months-long unofficial
interview of more than a thousand top officials in New York City banks. Based on its results,
the American Jewish Committee mounted a protest because less than 3% of those surveyed
were Jews, though they constituted one quarter of the population of - that is, the
Committee demanded proportional representation. Then the chairman of the Association of
Banks of New York responded that banks, according to law, do not hire on the basis of "race,
creed, color or national origin" and do not keep records of such categories (that would be
our accursed "fifth article" [the requirement in the Soviet internal passport - "nationality"]!).
(Interestingly, the same American Jewish Committee had conducted a similarstudy about
the ethnic composition of management of the fifty largest U.S. public utility services two
years before, and in 1964 it in similarvein it studied industrial enterprises in the Philadelphia
region.)53

Yet let us return to the Soviet Jews. Many Jewish emigrants loudly advertised their former
activity in the periodical-publishing and film-making industries back in the USSR. In particular,
we learn from a Jewish author that "it was due to his [Syrokomskiy's] support that all top
positions in Literaturnaya Gazeta became occupied by Jews."54

Yet twenty years later we read a different assessment of the time: "The new anti-Semitism
grew stronger ... and by the second half of the 1960s it already amounted to a developed
system of discreditation, humiliation and isolation of the entire people."55

So how can we reconcile such conflicting views? How can we reach a calm and balanced
assessment?

Then from the high spheres inhabited by economic barons there came alarming signals,
signals that made the Jews nervous. "To a certain extent, Jewish activity in the Soviet Union
concentrated in the specific fields of economy along a characteristic pattern, well-known to
Jewish sociologists."56 By then, atthe end of 1950s, Nikita [Khrushchev] suddenly realized
that the key spheres of the Soviet economy are plagued by rampant theft and fraud.

358

"In 1961, an explicitly anti-Semitic campaign was initiated against the ?theft of socialist
property."57 Beginning in 1961, a number of punitive decrees of the Supreme Soviet of the
USSR were passed. The first one dealt with "foreign currency speculations," another - with
bribes, and still another later introduced capital punishment for the aforementioned crimes,
at the same time lawlessly applying the death penalty retroactively, for the crimes
committed before those decrees were issued (as, for example, the case of J. Rokotov and B.
Faybishenko). Executions started in the very first year. During the first nine trials, eleven
individuals were sentenced to death -among them were "perhaps, six Jews."58 The Jewish
Encyclopedia states it more specifically, "In 1961-1964, thirty-nine Jews were executed for
economic crimes in the RSFSR and seventy-nine - in Ukraine," and forty-three Jews in other
republics.59 In these trials, "the vast majority of defendants were Jews." (The publicity was
such that the court reports indicated the names and patronymics of the defendants, which
was the normal order of pleadings, yet it was getting "absolutely clear from that that they
were Jews."60)

Next, in a large court trial in Frunze in 1962, nineteen out of forty-six defendants were
apparently Jewish. "There is no reason to think that this new policy was conceived as a
system of anti-Jewish measures. Yet immediately upon enforcement, the new laws acquired
distinct anti-Jewish flavor," - the author of the quote obviously points out to the publication
of the full names of defendants, including Jewish ones; other than that, neither the courts,
nor the government, nor the media made any generalizations or direct accusations against
the Jews. And even when Sovetskaya Kyrgizia wrote that "they occupied different posts, but
they were closely linked to each other," it never clarified the begged question "how were
they linked?" The newspaper treated this issue with silence, thus pushing the reader to the
thought that the nucleus of the criminal organization was composed of the "closely linked"
individuals. Yet "closely linked by" what? By their Jewishness. So the newspaper
"emphasized the Jews in this case."61 ... Yet people can be "closely linked" by any illegal
transaction, greed, swindling or fraud. And, amazingly, nobody argued that those individuals
could be innocent (though they could have been innocent). Yet to name them was equal to
Jew-baiti ng.

Next, in January 1962, came the Vilnius case of speculators in foreign currency. All eight
defendants were Jews (during the trial, non-Jewish members of the political establishment
involved in the case escaped public naming - a usual Soviet trick). This time, there was an
explicit anti-Jewish sentiment from the prosecution: "The deals were struck in a synagogue,
and the arguments were settled with the help of wine."62

S. Schwartz is absolutely convinced that this legal and economic harassment was nothing
else but rampant anti-Semitism, yet he completely disregards "the tendency of Jews to
concentrate their activity in the specific spheres of economy." Similarly, the entire Western
media interpreted this as a brutal campaign against Jews, the humiliation and isolation of the
entire people; Bertrand Russell sent a letterof protest to Khrushchev and got a personal
response from the Soviet leader.63 However, after that, the Soviet authorities apparently had
second thoughts when they handled the Jews.

In the West, the official Soviet anti-Semitism began to be referred to as "the most pressing
issue" in the USSR (ignoring any more acute issues) and "the most proscribed subject."

359

(Though there were numerous other proscribed issues such as forced collectivization or the
surrender of three million Red Army soldiers in the year of 1941 alone, or the murderous
nuclear "experimentation" on our own Soviet troops on the Totskoye range in 1954.) Of
course, after Stalin's death, the Communist Party avoided explicit anti-Jewish statements.
Perhaps, they practiced incendiary "invitation-only meetings" and "briefings" -that would
have been very much in the Soviet style. Solomon Schwartz rightly concludes: "Soviet anti-
Jewish policy does not have any sound or rational foundation," the strangulation of the
Jewish cultural life "appears puzzling. How can such bizarre policy be explained?"64

Still, when all living things in the country were being choked, could one really expect that
such vigorous and agile people would escape a similar lot? To that, the Soviet foreign policy
agendas of 1960s added their weight: the USSR was designing an anti-Israel campaign. Thus,
they came up with a convenient, ambiguous and indefinite term of "anti-Zionism," which
became "a sword of Damocles hanging above the entire Jewish population of the country."65
Campaigning against "Zionism" in the press became a sort of impenetrable shield as its
obvious anti-Semitic nature became unprovable. Moreover, it sounded menacing and
dangerous - "Zionism is the instrument of the American imperialism." So the "Jews had to
prove their loyalty in one way or other, to somehow convince the people around them that
they had no connection to their own Jewishness, especially toZionism."66

The feelings of ordinary Jews in the Soviet Union became the feelings of the oppressed as
vividly expressed by one of them: "Over the years of persecutions and vilifications, the Jews
developed a certain psychological complex of suspicion to any contact coming from non-
Jews. In everything they are ready to see implicit or explicit hints on their nationality .... The
Jews can never publicly declare their Jewishness, and it is formally accepted that this should
be kept silent, as if it was a vice, or a past crime."67

An incident in Malakhovka in October 1959 added substantially to that atmosphere. On the
night of October 4, in Malakhovka, a settlement "half an hour from Moscow ... with 30,000
inhabitants, about 10% of whom are Jews the roof of the synagogue caught fire along
with ... the house of the Jewish cemetery keeper ... [and] the wife of the keeper died in the
fire. On the same night, leaflets were scattered and posted across Malakhovka: 'Away with
the Jews in commerce! ... We saved them from the Germans ... yet they became arrogant so
fastthatthe Russian people do not understand any longer... who's living on whose land.'"68

Growing depression drove some Jews to such an extreme state of mind as that described by
D. Shturman: some "Jewish philistines developed a hatred toward Israel, believing it to be
the generator of anti-Semitism in the Soviet politics. I remember the words of one succesful
Jewish teacher: 'One good bomb dropped on Israel would make our life much easier.'"69

Yet that was an ugly exception indeed. In general, the rampant anti-Zionist campaign
triggered a "consolidation of the sense of Jewishness in people and the growth of sympathy
towards Israel as the outpost of the Jewish nation."70

There is yet another explanation of the social situation in those years: yes, under Khrushchev,
"fears for their lives had become the things of the past for the Soviet Jews," but "the
foundations of new anti-Semitism had been laid," as the young generation of political
establishment fought for caste privileges, "seeking to occupy the leading positions in arts,

360

science, commerce, finance, etc. There the new Soviet aristocracy encountered Jews, whose
share in those fields was traditionally high." The "social structure of the Jewish population,
which was mainly concentrated in the major centers of the country, reminded the ruling
elite of their own class structure."71

Doubtless, such encounter did take place; it was an epic "crew change" in the Soviet ruling
establishment, switching from the Jewish elite to the Russian one. It had clearly resulted in
antagonism and I remember those conversations among the Jews during Khrushchev's era -
they were full of not only ridicule, but also of bad insults with the ex -villagers, "muzhiks,"
who have infiltrated the establishment.

Yet altogether all the various social influences combined with the great prudence of the
Soviet authorities led to dramatic alleviation of "prevalence and acuteness of modern Soviet
anti-Semitism" by 1965, which became far inferior to what had been observed "during the
war and the first post-war years," and it appears that "a marked attenuation, maybe even a
complete dying out of 'the percentage quote' is happening."72 Overall, in the 1960s the
Jewish worldview was rather positive. This is what we consistently hear from different
authors. (Contrast this to what we just read, that "the new anti-Semitism grew in strength in
the 1960s.") The same opinion was expressed again twenty years later - "Khrushchev's era
was one of the most peaceful periods of the Soviet history for the Jews."73

"In 1956-1957, many new Zionist societies sprang up in the USSR, bringing together young
Jews who previously did not show much interest in Jewish national problems or Zionism. An
important impetus for the awakening of national consciousness among Soviet Jews and for
the development of a sense of solidarity with the State of Israel was the Suez Crisis [1956]."
Later, "The International Youth Festival [Moscow, 1957] became a catalyst for the revival of
the Zionist movement in the USSR among a certain portion of Soviet Jews ... Between the
festival and the Six-Day War [1967], Zionist activity in the Soviet Union was gradually
expanding. Contacts of Soviet Jews with the Israeli Embassy became more frequent and less
dangerous." Also, "the importance of Jewish Samizdat increased dramatically."74

During the so-called Khrushchev's "thaw" period (the end of 1950s to the beginning of the
1960s), Soviet Jews were spiritually re-energized; they shook off the fears and distress of the
previous age of the "Doctors' Plot" and the persecution of "cosmopolitan." It "even became
fashionable" in the metropolitan society "to be a Jew"; the Jewish motif entered Samizdat
and poetic soirees then so popular among the young. Rimma Kazakova even ventured to
declare her Jewish identity from the stage. Yevtushenko quickly caught the airand expressed
it in 1961 in his Babi Yar75, proclaiming himself a Jew in spirit. His poem (and the courage of
Literaturnaya Gazeta) was a literary trumpet call for all of Soviet and world Jewry.
Yevtushenko recited his poem during a huge number of poetic soirees, always accompanied
by a roar of applause. After a while, Shostakovich, who often ventured into Jewish themes,
set Yevtushenko' s poem into his 13th Symphony. Yet its public performance was limited by
the authorities. Babi Yar spread among Soviet and foreign Jewries as a reinvigorating and
healing blast of air, a truly "revolutionary act ... in the development of the social
consciousness in the Soviet Union"; "it became the most significant event since the dismissal
of the "Doctors' Plot.'"75

361

In 1964-65 Jewish themes returned into popular literature; take, for example, Summer in
Sosnyaki by Anatoliy Rybakov or the diary of Masha Rolnik77 ("written apparently under
heavy influence of Diary of Anne Frank"78).

"After the ousting of Khrushchev from all his posts, the official policy towards Jews was
softened somewhat. The struggle against Judaism abated and nearly all restrictions on
baking matzah were abolished ....Gradually, the campaign against economic crimes faded
away too ...."Yet "the Soviet press unleashed a propaganda campaign against Zionist
activities among the Soviet Jews and their connections to the Israeli Embassy."79

All these political fluctuations and changes in the Jewish policies in the Soviet Union did not
pass unnoticed but served to awaken the Jews.

In the 1959 Census, only 21% Jews named Yiddish as their first language (in 1926 -72%). 80
Even in 1970s they used to say that "Russian Jewry, which was [in the past] the most Jewish
Jewry in the world, became the least Jewish."81 "The current state of Soviet society is fraught
with destruction of Jewish spiritual and intellectual potential."82 Or as another author put it:
the Jews in the Soviet Union were neither "allowed to assimilate," norwere they "allowed to
be Jews."83

Yet Jewish identity was never subdued during the entire Soviet period.

In 1966 the official mouthpiece Sovetish Heymland claimed that "even assimilated Russian-
speaking Jews still retain their unique character, distinct from that of any other segment of
population."84 Not to mention the Jews of Odessa, Kiev, and Kharkov, who "sometimes were
even snooty about their Jewishness -to the extent that they did not want to befriend a
goy."85

Scientist Leo Tumerman ( already in Israel in 1977) recalls the early Soviet period, when he
used to "reject any nationalism." Yet now, looking back at those years: "I am surprised to
notice what I had overlooked then: despite what appeared to be my full assimilation into the
Russian life, the entire circle of my close and intimate friends atthat time was Jewish."86

The sincerity of his statement is certain -the picture is clear. Such things were widespread
and I witnessed similarsituations quite a few times, and Russians people did not mind such
behavior at all.

Another Jewish author notes: in the USSR "non-religious Jews of all walks of life hand in
hand defended the principle of 'racial purity.'" He adds: "Nothing could be more natural.
People for whom the Jewishness is just an empty word are very rare, especially among the
unassimilated [Jews]."87

Natan Sharansky's testimonial, given shortly after his immigration to Israel, is also typical:
"Much of my Jewishness was instilled into me by my family. Although our family was an
assimilated one, it nevertheless was Jewish." "My father, an ordinary Soviet journalist, was
so fascinated with the revolutionary ideas of 'happiness for all' and not just for the Jews,
that he became an absolutely loyal Soviet citizen." Yet in 1967 after the Six-Day War and
later in 1968 after Czechoslovakia, "I suddenly realized an obvious difference between

362

myself and non-Jews around me ... a kind of a sense of the fundamental difference between
my Jewish consciousness and the national consciousness of the Russians."88

And here is another very thoughtful testimonial (1975): "The efforts spent over the last
hundred years by Jewish intellectuals to reincarnate themselves into the Russian national
form were truly titanic. Yet it did not give them balance of mind; on the contrary, it rather
made them to feel the bitterness of their bi-national existence more acutely." And "they
have an answer to the tragic question of Aleksandr Blok: 'My Russia, my life, are we to
drudge through life together?' To that question, to which a Russian as a rule gives an
unambiguous answer, a member of Russian-Jewish intelligentsia used to reply (sometimes
after self-reflection): 'No, not together. For the time being, yes, side by side, but not
together'... A duty is no substitute for Motherland." And so "the Jews felt free from
obligations at all sharp turns of Russian history."89

Fair enough. One can only hope for all Russian Jews to get such clarity and acknowledge this
dilemma.

Yet usually the problem in its entirety is blamed on "anti-Semitism": "Excluding us from
everything genuinely Russian, their anti-Semitism simultaneously barred us from all things
Jewish .... Anti-Semitism is terrible not because of what it does to the Jews (by imposing
restrictions on them), but because of what it does with the Jews by turning them into
neurotic, depressed, stressed, and defective human beings."90

Still, those Jews, who had fully woken up to their identity, were very quickly, completely, and
reliably cured from such a morbid condition.

Jewish identity in the Soviet Union grew stronger as they went through the historical ordeals
predestined for Jewry by the 20th Century. First, it was the Jewish Catastrophe during the
Second World War. (Through the efforts of official Soviet muffling and obscuring, Soviet
Jewry only comprehended its full scope later.)

Another push was given by the campaign against "cosmopolitans" in 1949-1950.

Then there was a very serious threat of a massacre by Stalin, eliminated by his timely death.

And with Khrushchev's "thaw" and after it, later in the 1960s, Soviet Jewry quickly awoke
spiritually, already sensing its unique identity.

During the second half of the 1950s, "the growing sense of bitterness, spread over large
segments of Soviet Jewry", lead to "consolidation of the sense of national solidarity."91

But "only in the late 1960s did a very small but committed group of scientists (note, they
were not humanitarians; the most colorful figure among them was Alexander Voronel) begin
rebuilding of Jewish national consciousness in Russia."92

And then against the nascent national consciousness of Soviet Jews, the Six-Day War
suddenly broke out and instantly ended in what might have seemed a miraculous victory.

363

Israel has ascended in their minds and Soviet Jews awoke to their spiritual and
consanguineous kinship [with Israel].

But the Soviet authorities, furious at Nasser's disgraceful defeat, immediately attacked
Soviet Jews with the thundering campaign against the "Judeo-Zionist-Fascism," insinuating
that all the Jews were "Zionists" and claiming that the "global conspiracy" of Zionism "is the
expected and inevitable product of the entirety of Jewish history, Jewish religion, and the
resultant Jewish national character" and "because of the consistent pursuit of the ideology
of racial supremacy and apartheid, Judaism turned out to be a very convenient religion for
securing world dominance."93

The campaign on TV and in the press was accompanied by a dramatic break of diplomatic
relations with Israel. The Soviet Jews had many reasons to fear: "It looked like it was going to
come to calls for a pogrom."94

But underneath this scare a new and already unstoppable explosion of Jewish national
consciousness was growing and developing.

"Bitterness, resentment, anger, and the sense of social insecurity were accruing for a final
break up which would lead to complete severing of all ties with [this] country and [this]
society - to emigration.

"The victory of the Israeli Army contributed to the awakening of national consciousness
among the many thousands of almost completely assimilated Soviet Jews .... The process of
national revival has began .... The activity of Zionist groups in cities all across the country
surged .... In 1969, there were attempts to create a united Zionist Organization [in the USSR]
.... An increasing number of Jews applied to emigrate to Israel."96

And the numerous refusals to grant exit visas led to the failed attempt to hijack an airplane
on June 15, 1970. The following "Dymshits-Kuznetsov hijacking affair" can be considered a
historic landmark in the fate of Soviet Jewry.

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92 T. Oa mh. B pani-i BbicoKoon^aHMBaewibix ujBeMU,apoB // BM, Tenb-ABMB. 1976, N° 12. c. 133-134.

93 P. HyfleyibMaH. CoBeTCKMM a HTMceMMTH3M — npunnHbi m nporH03bi: [CewiMHap] // "22", 1978, N° 3, c. 144.

94 3. 0MHKeyibLUTeMH. EBpen b CCCP... // CTpaHa m w\np, 1989, N° 1, c. 67.

95 Taw\ >Ke.

96 KE3, t. 8. c.267.

368

Chapter 24: Breaking away from Bolshevism

At the beginning of the 20th century, Europe imagined itself to be on the threshold of
worldwide enlightenment. No one could have predicted the strength with which nationalism
would explode in that very century among all nations of the world. One hundred years later
it seems nationalist feelings are not about to die soon (the very message that international
socialists have been trying to drum into our heads for the whole century), but instead are
gaining strength.

Yet, does not the multi-national nature of humanity provide variety and wealth? Erosion of
nations surely would be an impoverishment for humanity, the entropy of the spirit. (And
centuries of the histories of national cultures would then turn into irredeemably dead and
useless antics.) The logic that it would be easierto manage such a uniform mankind fails by
its petty reductionism.

However, the propaganda in the Soviet empire harped non-stop in an importunately-
triumphant manner about the imminent withering away and amalgamation of nations,
proclaiming that no "national question" exists in our country, and that there is certainly no
"Jewish question."

Yet why should not the Jewish question exist — the question of the unprecedented three-
thousand-year-old existence of the nation, scattered all over the Earth, yet spiritulally
soldered together despite all notions of the state and territoriality, and at the same time
influencing the entire world history in the most lively and powerful way? Why should there
not be a "Jewish question" given that all national questions come up at one time or other,
even the "Gagauz question" [a small Christian Turkic people, who live in the Balkans and
Eastern Europe]?

Of course, no such silly doubt could ever arise, if the Jewish question were not the focus of
many different political games.

The same was true for Russia too. In pre-revolutionary Russian society, as we saw, it was the
omission of the Jewish question that was considered "anti-Semitic." In fact, in the mind of
the Russian public the Jewish question — understood as the question of civil rights or civil
equality — developed into perhaps the central question of the whole Russian public life of
that period, and certainly into the central node of the conscience of every individual, its acid
test.

With the growth of European socialism, all national issues were increasingly recognized as
merely regrettable obstacles to that great doctrine; all the more was the Jewish question
(directly attributed to capitalism by Marx) considered a bloated hindrance. Mommsen wrote
that in the circles of "Western-Russian socialist Jewry," as he put it, even the slightest
attempt to discuss the Jewish question was branded as "reactionary" and "anti-Semitic" (this
was even before the Bund).

Such was the iron standard of socialism inherited by the USSR. From 1918 the communists
forbade (under threat of imprisonment or death) any separate treatment or consideration of

369

the Jewish question (except sympathy for their suffering under the Tsars and positive
attitudes for their active role in communism). The intellectual class voluntarily and willingly
adhered to the new canon while others were required to follow it.

This cast of thought persisted even through the Soviet-German war as if, even then, there
was not any particular Jewish question. And even up to the demise of the USSR under
Gorbachev, the authorities used to repeat hard-headedly: no, there is no Jewish question, no,
no, no! (It was replaced by the "Zionist question.")

Yet already by the end of the World War II, when the extent of the destruction of the Jews
under Hitler had dawned on the Soviet Jews, and then through Stalin's "anti-cosmopolitan"
campaign of the late 1940s, the Soviet intelligentsia realized that the Jewish question in the
USSR does exist! And the pre-revolutionary understanding — that it is central to Russian
society and to the conscience of every individual and that it is the "true measure of
humanity"1 — was also restored.

In the West it was only the leaders of Zionism who confidently talked from the late 19th
century about the historical uniqueness and everlasting relevance of the Jewish question
(and some of them at the same time maintained robust links with diehard European
socialism).

And then the emergence of the state of Israel and the consequent storms around it added to
the confusion of naive socialist minds of Europeans.

Here I offer two small but at the time quite stirring and typical examples. In one episode of
so-called "the dialogue between the East and the West" show (a clever Cold-War-period
programme, where Western debaters were opposed by Eastern-European officials or
novices who played off official nonsense for their own sincere convictions) in the beginning
of 1967, a Slovak writer, Ladislav Mnacko, properly representing the socialist East, wittily
noted that he never in his life had any conflict with the Communist authorities, except one
case when his driver's license was suspended for a traffic violation. His French opponent
angrily said that at least in one other case, surely Mnacko should be in the opposition: when
the uprising in neighboring Hungary was drowned in blood. But no, the suppression of
Hungarian Uprising neither violated the peace of Mnacko's mind, nor did it force him to say
anything sharp or impudent. Then, a few months passed afterthe "dialogue" and the Six-Day
War broke out. At that point the Czechoslovak Government of Novotny, all loyal Communists,
accused Israel of aggression and severed diplomatic relations with it. And what happened
next? Mnacko — a Slovak married to a Jew — who had calmly disregarded the suppression
of Hungary before, now was so outraged and agitated that he left his homeland and as a
protest went to live in Israel.

The second example comes from the same year. A famous French socialist, Daniel Meyer, at
the moment of the Six-Day War had written in Le Monde, that henceforth heis:l) ashamed
to be a socialist — because of the fact that the Soviet Union calls itself a socialist country
(well, when the Soviet Union was exterminating not only its own people but also other
socialists — he was not ashamed); 2) ashamed of being a French (obviously due to the wrong
political position of de Gaulle); and, 3) ashamed to be a human (wasn't that too much?), and
ashamed of all except being a Jew.2

370

We are ready to accept both Mnacko's outrage and Meyer's anger, yet we would like to
point out at the extreme intensity of their feelings — given the long history of their
obsequious condoning of communism. Surely, the intensity of their feelings is also an aspect
of the Jewish question in the 20th century.

So in what way "did the Jewish question not exist"?

If one listened to American radio broadcasts aimed at the Soviet Union from 1950 to the
1980s, one might conclude that there was no other issue in the Soviet Union as important as
the Jewish question. (At the same time in the United States, where the Jews "can be
described as ...the most privileged minority" and where they "gained an unprecedented
status, the majority of [American Jews] still claimed that hatred and discrimination by their
Christian compatriots was a grim fact of the modern life"3; yet because it would sound
incredible if stated aloud, then the Jewish question does not exist, and to notice it and talk
about it is unnecessary and improper.)

We have to get used to talking about Jewish question not in a hush and fearfully, but clearly,
articulately and firmly. We should do so not overflowing with passion, but sympathetically
aware of both the unusual and difficult Jewish world history and centuries of our Russian
history that are also full of significant suffering. Then the mutual prejudices, sometimes very
intense, would disappearand calm reason would reign.

Working on this book, I can't help but notice that the Jewish question has been omnipresent
in world history and it never was a national question in the narrow sense like all other
national questions, but was always — maybe because of the nature of Judaism? —
interwoven into something much bigger.

* * *

When in the late 1960s I mused about the fate of the communist regime and felt that yes, it
is doomed, my impression was strongly supported by the observation that so many Jews had
already abandoned it.

There was a period when they persistently and in unison supported the Soviet regime, and
at that time the future definitely belonged to it. Yet now the Jews started to defect from it,
first the thinking individuals and later the Jewish masses. Was this not a sure sign that the
years of the Soviet rule are numbered? Yes, it was.

So when exactly did it happen that the Jews, once such a reliable backbone of the regime,
turned into almost its greatest adversary?

Can we say that the Jews always struggled for freedom? No, for too many of them were the
most zealous communists. Yet now they turned their backs on it. And without them, the
ageing Bolshevist fanaticism had not only lost some of its fervor, it actually ceased to be
fanatical at all, rather it became lazy in the Russian way.

After the Soviet-German War, the Jews became disappointed by Communist power: it
turned out that they were worse off than before. Wesawthe main stages of this split.

371

Initially, the support of the newborn state of Israel by the USSR had inspired the Soviet Jews.
Then came the persecution of the "cosmopolitans" and the mainly Jewish intelligentsia (not
the philistine masses yet) began to worry: communism pushes the Jews aside? oppresses
them? The terrible threat of massacre by Stalin overwhelmed them as well — but it was
short-lived and miraculously disappeared very soon. During the "interregnum," [following
Stalin's death] and then under Khrushchev, Jewish hopes were replaced by dissatisfaction
and the promised stable improvement failed to materialize.

And then the Six-Day War broke out with truly biblical force, rocking both Soviet and world
Jewry, and the Jewish national consciousness began to grow like an avalanche. After the Six-
Day War, "much was changed ... the action acquired momentum. Letters and petitions
began to flood Soviet and international organizations. National life was revived: during the
holidays it became difficult to get into a synagogue, underground societies sprang up to
study Jewish history, culture and Hebrew."4

And then there was that rising campaign against "Zionism," already linked to "imperialism,"
and so the resentment grew among the Jews toward that increasingly alien and abominable
and dull Bolshevism — where did such a monster come from?

Indeed, for many educated Jews the departure from communism was painful as it is always
difficult to part with an ideal — after all, was not it a "great, and perhaps inevitable,
planetary experiment initiated in Russia in 1917; an experiment, based on ancient attractive
and obviously high ideas, not all of which were faulty and many still retain their beneficial
effect to this day.... Marxism requires educated minds."5

Many Jewish political writers strongly favored the term "Stalinism" — a convenient form to
justify the earlierSoviet regime. It is difficult to part with the old familiarand sweet things, if
it is really possible at all.

There have been attempts to increase the influence of intellectuals on the ruling elite. Such
was the Letter to the XXIII Congress (of the Communist Party) by G. Pomerants (1966). The
letter asked the Communist Party to trust the "scientific and creative intelligentsia," that
"desires not anarchy but the rule of law ... that wants not to destroy the existing system but
to make it more flexible, more rational, more humane" and proposed to establish an
advisory think tank, which would generally consult the executive leadership of the country.6
The offer remained unanswered.

And many souls long ached for such a wasted opportunity with such a "glorious" past.

But there was no longer any choice . And so the Soviet Jews split away from communism.
And now, while deserting it, they turned against it. And that was such a perfect opportunity
— they could themselves, with expurgatory repentance, acknowledge their formerly active
and cruel role in the triumph of communism in Russia.

Yet almost none of them did (I discuss the few exceptions below). The above-mentioned
collection of essays, Russia and the Jews, so heartfelt, so much needed and so timely when
published in 1924 was fiercely denounced by Jewry. And even today, according to the
opinion of the erudite scholar, Shimon Markish: "these days, nobody dares to defend those

372

hook-nosed and burry commissars because of fear of being branded pro-Soviet, a Chekist, a
God-knows-what else.... Yet let me say in no uncertain terms: the behavior of those Jewish
youths who joined the Reds is a thousand times more understandable than the reasons of
the authors of that collection of works."7

Still, some Jewish authors began to recognize certain things of the pastas they really were,
though in the most cautious terms: "It was the end of the role of the 'Russian-Jewish
intelligentsia' that developed in the prewar and early postwar years and that was — to some
degree sincerely — a bearer of Marxist ideology and that professed, however timidly and
implicitly and contrary to actual practice, the ideals of liberalism, internationalism and
humanism."8 A bearer of Marxist ideology? — Yes, of course. The ideals of internationalism?
— Sure. Yet liberalism and humanism? — True, but only after Stalin's death, while coming to
senses.

However, very different things can be inferred from the writings of the majority of Jewish
publicists in the late Soviet Union. Looking back to the very year of 1917, they find that
under communism there was nothing but Jewish suffering! "Among the many nationalities
of the Soviet Union, the Jews have always been stigmatized as the least 'reliable' element."9

What incredibly short memory one should have to state such things in 1983? Always*. And
what about the 1920s? And the 1930s? To assert that they were then considered the least
reliable?*. Is it really possible to forget everything so completely?

"If ... one takes a bird's-eye view of the entire history of the Soviet era, then the latter
appears as one gradual process of destruction of the Jews." Note — the entire history! We
investigated this in the previous chapters and saw that even without taking into account
Jewish over-representation in the top Soviet circles, there had been a period of well-being
for many Jews with mass migration to cities, open access to higher education and the
blossoming of Jewish culture. The author proceeds with a reservation: "Although there were
... certain 'fluctuations', the overall trend continued ... Soviet power, destroying all
nationalities, generally dealt with the Jews in the most brutal way."10

Another author considers a disastereven the early period when Lenin and the Communist
Party called upon the Jews to help with state governance, and the call was heard, and the
great masses of Jews from the shtetls of the hated Pale moved into the capital and the big
cities, closerto the avant-garde [of the Revolution]"; he states that the "... formation of the
Bolshevik regime that had turned the greater part of Jews into 'declasse', impoverished and
exiled them and destroyed their families" was a catastrophe for the "majority of the Jewish
population." (Well, that depends on one'spoint of view. And the author himself later notes:
in the 1920s and 1930s, the "children of declasse Jewish petty bourgeois were able to
graduate from ...the technical institutes and metropolitan universities and to become
'commanders' of the 'great developments.'") Then his reasoning becomes vague: "in the
beginning of the century the main feature of Jewish activity was ... a fascination ... with the
idea of building a new fair society"- yet the army of revolution "consisted of plain rabble —
all those 'who were nothing,' [a quote from The Internationale]." Then, "after the
consolidation of the regime" that rabble "decided to implement their motto and to 'become
all' [also a quote from The Internationale], and finished off their own leaders.... And so the
kingdom of rabble — unlimited totalitarianism — was established." (And, in this context, the

373

Jews had nothing to do with it, except that they were among the victimized leaders.) And the
purge continued "for four decades" until the "mid-1950s"; then the last "bitter pill ...
according to the scenario of disappointments" was prescribd to the remaining "'charmed'
Jews."11 Again we see the same angle: the entire Soviet history was one of unending
oppression and exclusion of the Jews.

Yet now they wail in protest in unison: "We did not elect this regime!"

Or even "it is not possible to cultivate a loyal Soviet elite among them [the Jews]."12
Oh my God, was not this method working flawlesslyfor30 years, and only latercoming
undone? So where did all those glorious and famous names — whom we've seen in such
numbers — came from?

And why were their eyes kept so tightly shut that they couldn't see the essence of Soviet
rule for thirty to forty years? How is that that their eyes were opened only now? And what
opened them?

Well, it was mostly because of the fact that now that power had suddenly turned around
and began pushing the Jews not only out of its ruling and administrative circles, but out of
cultural and scientific establishements also. "The disappointment was so fresh and sore, that
we did not have the strength, nor the courage to tell even our children about it. And what
about the children? ... For the great majority of them the main motivation was the same —
graduate school, career, and soon."13

Yet soon they would have to examine their situation more closely.

***

In the 1970s we see examples of rather amazing agreement of opinions, unthinkable for the
past half a century.

For instance, Shulgin wrote in 1929: "We must acknowledge our past. The flat denial ...
claiming that the Jews are to blame for nothing — neither for the Russian Revolution, nor for
the consolidation of Bolshevism, nor for the horrors of the communism — is the worst way
possible.... It would be a great step forward if this groundless tendency to blame all the
troubles of Russia on the Jews could be somewhat differentiated. It would be already great if
any 'contrasts' could be found."14

Fortunately, such contrasts, and even more — comprehension, and even remorse — were
voiced by some Jews. And, combined with the honest mind and rich life experience, they
were quite clear. And this brings hope.

Here's Dan Levin, an American intellectual who immigrated to Israel: "It is no accident, that
none of the American writers who attempted to describe and explain what happened to
Soviet Jewry, has touched this important issue — the [Jewish] responsibility for the
communism.... In Russia, the people's anti-Semitism is largely due to the fact that the
Russians perceive the Jews as the cause of all the evil of the revolution. Yet American writers
— Jews and ex-Communists ... do not want to resurrect the ghosts of the past. However,
oblivion is a terrible thing."15

374

Simultaneously, another Jewish writer, an emigre from the Soviet Union, published: the
experience of the Russian (Soviet) Jewry, in contrast to that of the European Jewry, whose
historical background "is the experience of a collision with the forces of outer evil ... requires
a look not from inside out but rather of introspection and ... inner self-examination." "In this
reality we saw only one Jewish spirituality — that of the Commissar — and its name was
Marxism." Or he writes about "our young Zionists who demonstrate so much contempt
toward Russia, her rudeness and savagery, contrasting all this with [the worthiness of] the
ancient Jewish nation." "I saw pretty clearly, that those who today sing hosanna to Jewry,
glorifying it in its entiriety (without the slightest sense of guilt or the slightest potential to
look inside), yesterday were saying: 'I wouldn't be against the Soviet regime, if it was not
anti-Semitic,' and two days ago they beat their breasts in ecstasy: 'Long live the great
brotherhood of nations! Eternal Glory to the Father and Friend, the genius Comrade
Stalin!'"16

But today, when it is clear how many Jews were in the iron Bolshevik leadership, and how
many more took part in the ideological guidance of a great country to the wrong track —
should the question not arise [among modern Jews] as to some sense of responsibility for
the actions of those [Jews]? It should be asked in general: shouldn't there be a kind of moral
responsibility — not a joint liability, yet the responsibility to remember and to acknowledge?
For example, modern Germans accept liability to Jews directly, both morally and materially,
as perpetrators are liable to the victims: for many years they have paid compensation to
Israel and personal compensation to surviving victims.

So what about Jews? When Mikhail Kheifets, whom I repeatedly cite in this work, after
having been through labor camps, expressed the grandeur of his character by repenting on
behalf of his people for the evil committed by the Jews in the Soviet Union in the name of
communism — he was bitterly ridiculed.

The whole educated society, the cultured circle, had genuinely failed to notice any Russian
grievances in the 1920s and 1930s; they didn't even assume that such could exist — yet they
instantly recognized the Jewish grievances as soon as those emerged. Take, for example,
Victor Perelman, who after emigrating published an anti-Soviet Jewish journal Epoch and We
and who served the regime in the filthiest place, in Chakovsky's Literaturnaya Gazeta — until
the Jewish question had entered his life. Then he opted out....

At a higher level, they generalized it as "the crash of ... illusions about the integration [of
Jewry] into the Russian social movements, about making any change in Russia."17

Thus, as soon as the Jews recognized their explicit antagonism to the Soviet regime, they
turned into its intellectual opposition — in accord to their social role. Of course, it was not
them who rioted in Novocherkassk, or created unrest in Krasnodar, Alexandrov, Murom, or
Kostroma. Yet the filmmaker Mikhail Romm plucked up his heart and, during a public speech,
unambiguously denounced the "anti-cosmopolitan" campaign — and that became one of
the first Samizdat documents (and Romm himself, who in so timely a manner rid himself of
his ideological impediments, became a kind of spiritual leader for the Soviet Jewry, despite
his films Lenin in October (1937), Lenin in 1918 (1939), and despite being a fivefold winner of
the Stalin Prize). And after that the Jews had become reliable supporters and intrepid
members of the "democratic" and "dissident" movements.

375

Looking back from Israel at the din of Moscow, another witness reflected: "A large part of
Russian democrats (if not the majority) are of Jewish origin.... Yet they do not identify
[themselves] as Jews and do not realize that their audience is also mostly Jewish.""18

And so the Jews had once again become the Russian revolutionaries, shouldering the social
duty of the Russian intelligentsia, which the Jewish Bolsheviks so zealously helped to
exterminate during the first decade after the revolution; they had become the true and
genuine nucleus of the new public opposition. And so yet again no progressive movement
was possible without Jews.

Who had halted the torrent of false political (and often semi-closed) court trials? Alexander
Ginzburg, and then Pavel Litvinov and Larisa Bogorazdid. I would not exaggerate if I claim
that their appeal "To world public opinion" in January 1968, delivered not through unreliable
Samizdat, but handed fearlessly to the West in front of Cheka cameras, had been a
milestone of Soviet ideological history. Who were those seven brave souls who dragged their
leaden feet to Lobnoye Mesto [a stone platform in Red Square] on Aug. 25, 1968? They did it
not for the greater success of their protest, but to wash the name of Russia from the
Czechoslovak disgrace by their sacrifice. Four out of the seven were Jews. (Remember, that
the percentage of Jews in the population of the country then was less than 1%) We should
also remember Semyon Gluzman, who sacrificed his freedom in the struggle against the
"nuthouses" [dissidents were sometimes incarcerated in psychiatric clinics]. Many Jewish
intellectuals from Moscow were among the first punished by the Soviet regime.

Yet very few dissidents ever regretted the past of their Jewish fathers. P. Litvinov never
mentioned his grandfather's role inSoviet propaganda. Neither would we hearfrom V.
Belotserkovsky how many innocents were slaughtered by his Mauser-toting father.
Communist Raisa Lert, who became a dissident late in life, was proud of her membership in
that party even after The Gulag Archipelago; the party "she had joined in good faith and
enthusiastically" in her youth; the party to which she had "wholly devoted herself" and from
which she herself had suffered, yet nowadays it is "not the same" party anymore.19
Apparenty she did not realize how appealing the early Soviet terror was for her.

After the events of 1968, Sakha rov joined the dissident movement without a backward
glance. Among his new dissident preoccupations were many individual cases; in particular,
personal cases of Jewish refuseniks [those, overwhelming Jewish, dissidents who requested,
but were refused the right to emigrate from the Soviet Union]. Yet when he tried to expand
the business (as he had innocently confided to me, not realizing all the glaring significance of
what he said), Gelfand, a member of the Academy of Science, told him that "we are tired of
helping these people to resolve their problems," while another member, Zeldovich, said:
"I'm not going to sign any petition on behalf of victims of any injustice — I want to retain the
ability to protect those who suffer for their nationality." Which means — to protect the Jews
only.

There was also a purely Jewish dissident movement, which was concerned only with the
oppression of the Jews and Jewish emigration from the Soviet Union (more about it — later).

***

376

A trasformation in public consciousness often pushes forward outstanding individuals as
representatives, symbols and spokesmen of the age. So in the 1960s Alexander Galich
became such a typical and accurate representative of the processes and attitudes in the
Soviet intellectual circles. ("'Galich' is a pen name, explains N. Rubinstein. It is made of
syllables of his real name — Ginsburg Alexander Arkadiev/'cfr. Choosing a pen name is a
serious thing."20 Actually, I assume that the author was aware that, apart from being "just a
combination of syllables," "Galich" is also the name of the ancient Russian city from the very
heart of Slavic history.) Galich enjoyed the general support of Soviet intelligentsia; tape
recordings of his guitar performances were widely disseminated; and they have almost
become the symbol of the social revival of the 1960s expressing it powerfully and
vehemently. The opinion of the cultural circle was unanimous: "the most popular people's
poet," the "bard of modern Russia."

Galich was 22 when the Soviet-German War broke out. He says that he was exempt from
military service because of poor health; he then moved to Grozny, where he "unexpectedly
easily became the head of the literature section of the local Drama Theatre"; he also
"organized a theater of political satire"; then he evacuated through Krasnovodsk to Chirchik
near Tashkent; in 1942, he moved from there to Moscow with a front-line theatrical
company under formation and spent the rest of the war with that company.

He recalled how he worked on hospital trains, composing and performing couplets for
wounded soldiers; how they were drinking spirits with a trainmaster.... "All of us, each in his
own way, worked for the great common cause: we were defending our Motherland."21 After
the war he became a well-known Soviet scriptwriter (he worked on many movies) and a
playwright (ten of his plays were staged by "many theaters in the Soviet Union and abroad"
[216] [references in square brackets refer to the page number in the source 21]. All that was
in 1940s and 1950s, in the age of general spiritual stagnation — well, he could not step out
of the line, could he? He even made a movie about Chekists, and was awarded for his work.

Yet in the early 1960s, Galich abruptly changed his life. He found courage to forsake his
successful and well-off life and "walk into the square." [98] It was after that that he began
performing guitar-accompanied songs to people gathering in private Moscow apartments.
He gave up open publishing, though it was, of course, not easy: "[it was great] to read a
name on the cover, not just someone else's, but mine!" [216]

Surely, his anti-regime songs, keen, acidic, and and morally demanding, were of benefit to
the society, further destabilizing public attitudes.

In his songs he mainly addressed Stalin's later years and beyond; he usually did not deplore
the radiant past of the age of Lenin (except one instance: "The carts with bloody cargo /
squeak by Nikitsky Gate" [224]). At his best, he calls the society to moral cleansing, to
resistance ("Gold-digger's waltz" [26], "I choose liberty" [226], "Ballad of the clean hands"
[181], "Our fingers blotted from the questionnaires" [90], "Every day silent trumpets glorify
thoughtful vacuity" [92]). Sometimes he sang the hard truth about the past ("In vain had our
infantry perished in 1943, to no avail" [21]), sometimes — "Red myths," singing about poor
persecuted communists ("There was a time — almost a third of the inmates came from the
Central Committee, / There was a time when for the red color / they added ten years [to the
sentence] !"[69]). Once he touched dekulakization ("Disenfranchised ones were summoned

377

in first" [115]). Yet his main blow was against the current establishment ("There are fences in
the country; behind fences live the leaders" [13]). He was justly harsh there; however, he
oversimplified the charge by attacking their privileged way of life only: here they eat, drink,
rejoice [151-152]. The songs were embittering, but in a narrow-minded way, almost like the
primitive "Red proletarian" propaganda of the past. Yet when he was switching his focus
from the leaders to "the people", his characters were almost entirely boobies, fastidious
men, rabble and rascals — a very limited selection.

He had found a precise point of perspective for himself, perfectly in accord with the spirit of
the time: he impersonalized himself with all those people who were suffering, persecuted
and killed ("I was a Gl and as a Gl I'll die" [248], "We, GIs, are dying in battle"). Yet with his
many songs narrated from the first person of a former camp inmate, he made a strong
impression that he was an inmate himself ("And that other inmate was me myself" [87]; "I
froze like a horseshoe in a sleigh trail / Into ice that I picked with a hammer pick /After all,
wasn't it me who spent twenty years / In those camps" [24]; "as the numbers [personal
inmate number tattooed on the arm] /we died, we died"; "from the camp we were sent
right to the front!"[69]). Many believed that he was a former camp inmate and "they have
tried to find from Galichwhen and where he had been in camps."22

So how did he address his past, his longstanding participation in the stupefying official Soviet
lies? That's what had struck me the most: singing with such accusatory pathos, he had never
expressed a single word of his personal remorse, not a word of personal repentance,
nowhere\ Didn't he realize that when he sang: "Oh Party's Iliad! What a giftwrapped
groveling!" [216], he sang about himself? And when he crooned: "If you sell the unction"
[40], as though referring to somebody else, did it occur to him that he himself was "selling
unction" for half of his life. Why on earth would he not renounce his pro-official plays and
films? No! "We did not sing glory to executioners!" [119] Yet, as the matter of fact, they did.
Perhaps he did realize it or he gradually came to the realization, because later, no longer in
Russia, he said: "I was a well-off screenwriter and playwright and a well-off Soviet flunky.
And I have realized that I could no longer go on like that. Finally, I have to speak loudly,
speak the truth ..." [639].

But then, in the sixties, he intrepidly turned the pathos of the civil rage, for instance, to the
refutation of the Gospel commandments ("do not judge, lestye be judged"): "No, I have
contempt for the very essence/Of this formula of existence!" And then, relying on the sung
miseries, he confidently tried on a prosecutor's robe: "I was not elected. But I am the judge!"
[100] And so he grew so confident, that in the lengthy Poem about Stalin (The Legend of
Christmas), where he in bad taste imagined Stalin as Christ, and presented the key formula
of his agnostic mindset — his really famous, the cliched -quotes, and so harmful lines: "Don't
be afraid of fire and hell, / And fear only him / Who says: 'I know the right way!'" [325].

But Christ did teach us the right way.... What we see here in Galich's words is just boundless
intellectual anarchism that muzzles any clear idea, any resolute offer. Well, we can always
run as a thoughtless (but pluralistic) herd, and probably we'll get somewhere.

Yet the most heartrending and ubiquitous keynote in his lyrics was the sense of Jewish
identity and Jewish pain ("Our train leaves for Auschwitz today and daily"). Other good
examples include the poems By the rivers of Babylon and Kadish. (Or take this: "My six-

378

pointed star, bum it on my sleeve and on my chest." Similar lyrical and passionate tones can
be found in the The memory of Odessa ("I wanted to unite Mandelstam and Chagall). "Your
kinsman and your cast-off /Your last singerof the Exodus" — as headdressed the departing
Jews.)

The Jewish memory imbued him so deeply that even in his non-Jewish lyrics he casually
added expressions such as: "Not a hook-nosed"; "not a Tatar, not a Yid" [115, 117]"; "you
are still not in Israel, dodderer?" [294]; and even Arina Rodionovna [Pushkin's nanny,
immortalized by the poet in his works] lulls him in Yiddish [101]. Yet he doesn't mention a
single prosperous or non-oppressed Jew, a well-off Jew on a good position, for instance, in a
research institute, editorial board, or in commerce — such characters didn't even make a
passing appearance in his poems. A Jew is always either humiliated, or suffering, or
imprisoned and dying in a camp. Take his famous lines: "You are not to be chamberlains, the
Jews ... / Neither the Synod, nor the Senate is for you / You belong in Solovki and Butyrki"
[the latter two being political prisons] [40].

What a short memory they have — not only Galich, but his whole audience who were
sincerely, heartily taking in these sentimental lines! What about those twenty years, when
Soviet Jewry was not nearly in the Solovki, when so many of them did parade as
chamberlains and in the Senate!?

They have forgotten it. They have sincerely and completely forgotten it. Indeed, it is so
difficult to remember bad things about yourself.

And inasmuch as among the successful people milking the regime there were supposedly no
Jews left, but only Russians, Galich's satire, unconsciously or consciously, hit the Russians, all
those Klim Petroviches and Paramonovs; all that social anger invoked by his songs targeted
them, through the stressed "russopyaty" [derogatory term for Russians] images and details,
presenting them as informers, prison guards, profligates, fools or drunks. Sometimes it was
more like a caricature, sometimes more of a contemptuous pity (which we often indeed
deserve, unfortunately): "Greasy long hair hanging down, / The guest started "Yermak" [a
song about the cossack leaderand Russian folk hero] ... he cackles like a cock / Enough to
make a preacher swear/ And he wants to chat /About the salvation of Russia" [117-118].
Thus he pictured the Russians as always drunk, not distinguishing kerosene from vodka, not
interested in anything except drinking, idle, or simply lost, or foolish individuals. Yet he was
considered a folk poet.... And he didn't image a single Russian hero-soldier, workman, or
intellectual, not even a single decent camp inmate (he assigned the role of the main camp
inmate to himself), because, you know, all those "prison-guard seed" [118] camp bosses are
Russians. And here he wrote about Russia directly: "Every Maris a Messiah! /<...> And just
dare you to ask — / Brothers, had there even been / Any Rus in Russia?" — "It is abrim with
filth." — And then, desperately: "But somewhere, perhaps, / She does exist!?" That invisible
Russia, where "under the tender skies / Everyone shares / God's word and bread." "I pray
thee: / Hold on! / Be alive in decay, / So in the heart, as in Kitezh, / I could hear your bells!"
[280-281]

So, with the new opportunity and the lure of emigration, Galich was torn between the
submerged legendary Kitezh [legendary Russian invisble city] and today's filth: "It's the same
vicious circle, the same old story, the ring, which cannot be either closed, or open!" [599].

379

He left with the words: "I, a Russian poet, cannot be separated from Russia by 'the fifth
article' [the requirement in the Soviet internal passport - "nationality"]!" [588]

Yet some other departing Jews drew from his songs a seed of aversion and contempt for
Russia, orat least, the confidence that it is right to break away from her. Heed a voice from
Israel: "We said goodbye to Russia. Not without pain, but forever.... Russia still holds us
tenaciously. But ... in a year, ten years, a hundred years — we'll escape from her and find our
own home. Listening to Galich, we once again recognize that it is the right way."23

Sources:

lB./leBMTMHa. PyccKMM TeaTp m eBpen. Mepyca^nwi: Bn6^noTeKa -Anwa, 1988. T. 1, c. 24.

2 Daniel Mayer. J'ai honte d'etre socialist// Le Monde, 1967, 6 Ju in, p. 3.

3 Michael Medved. The Jewish Question// National Review, 1997, July 28, p. 53.

4 Muxan^ XeM4>eu,. MecTO m Bpewifl (eBpeMCKne 3aw\eTKn). riapuHK: TpeTbfl BO^Ha, 1978, c. 174.

5 KD. Ko^Kep // PyccKaa wtbicnb, 24 anpeyia 1987, c. 12.

6 T. nowtepaHU,. ripoeKT nucbwia XXIII Cbe3fly// Heony6^MKOBaHHoe. Frankfurt/Main: rioceB, 1972, c. 269-276.

7 UJ. MapKMiu. Eiu,e pa3 o Heina bmctm k cawiowiy ce6e // "22": 06mecTBeHHO-noyiMTMHecKMM m yimepaTypHbifi
>xypHa.n eBpeMCKOM MHTeyiyinreHL^nn v\s CCCP b Ita panne. Te^b-ABMB, 1980, N2 16, c. 188.

8 P. Hyfle^bwiaH. Cobctckum a HTMceMHTH3M — npunnHbi m nporH03bi: [CewiMHap] // "22", 1978, N2 3, c. 147.

9 <t>. Ko^Kep. HoBbm njiaH nowiomn coBeTCKOMy eBpeficTBy // "22". 1983, N2 31, c. 145.

10 KD. LLrrepH. CnTyau,Mfl HeycTOMHMBa m noTowiy onacHa: [MHTepBbio] // "22", 1984, N2 38, c. 130.

11 B. Borycyia bckmm. B 3amnTy KyHaeBa // "22", 1980. N2 16, c. 169-174.

12 K). LLrrepH. CnTyau,Mfi HeycTOMHMBa... // "22", 1984, N2 38, c. 130.

13 B. Borycyia bckmm. B 3ai4MTy KyHaeBa // "22", 1980. N2 16. c. 175.

14 B.B. LUy^brnH. «Hto Haw\ b hmx He HpaBMTca...»: 06 AHTMceMMTH3Me b Poccmm. riapuHK, 1929, c.49-50.

15 flaH /leBMH. Ha Kpaio co6.na3Ha: [MHTepBbio] // "22", 1978, N2 1, c. 55.

16 A. CyKOHMK. O pe^nrno3HOM m aTencTunecKOM co3HaHnn// BecTHMK PyccKoroXpucTnaHCKoroflBUHKeHMfl.
napn>K-HbK)-MopK-MocKBa, 1977, N2 123, c. 43-46.

17 P. HyfleyibMaH. OmaHMCb b pa3flywibe...: [Kpynnbifi cto/i]// "22 . 1982, N2 24, c. 112.

18 A. BopoHe-nb. Eyaymee pycchcotf a/inn // "22", 1978, I\l2 2, c. 186.

19 P. /lepT. rio3flHMM onbiT// CnHTaKcuc: ny6^MU,MCTMKa, KpnTMKa, no^ewiMKa. riapuHK, 1980, N2 6, c. 5-6.

20 H. Py6nHLUTeMH. BbiK.moHme Ma thmtoc^oh — noroBopuwi o nosTe // Bpewia m Mbi (flayiee — BM):
MewflyHapoflHbiM >KypHa.n ^MTepaTypbi m o6mecTBeHHbix npo6^ew\. Te^b-ABMB, 1975, N2 2, c. 164.

380

21 A/ieKcaHflp Ta^nn. riecHM. Ctmxm. noswibi. KnHonoBecTb. ribeca. CTaTbM. EKaTepnH6ypr: Y-OaKTopHfl, 1998
(fla.nee — ra^nn), c. 552, 556, 561-562. CTpaHMU,bi b TeKcre b KBaflpaTHbix CKo6t<a; YK33a Hbi Ta K>xe no 3Tow\y

M3flaHMK).

22 B. Bo/imh. Oh Bbiwan Ha n^onaflb// Ta^nn, c. 632.

23 H. Py6nHLUTeMH. BbnunoHMTe w\arHMTo4)OH — noroBopuwi o nosTe // BM, Te^b-ABMB, 1975, N2 2, c. 177.

381

Chapter 25: Accusing Russia

The Jewish break from the Soviet communism was doubtless a movement of historical
significance.

In the 1920s and 1930s, the fusion of the Soviet Jewry and Bolshevism seemed permanent.
Then suddenly, they diverge? What a joy!

Of course, as is always true for both individuals and nations, it is unreasonable to expect
words of remorse from Jews regarding their past involvement. But I absolutely could not
expect that the Jews, while deserting Bolshevism, rather than expressing even a sign of
repentance or at least some embarrassment, instead angrily turned on the Russian people: it
is the Russians who had ruined democracy in Russia (i.e., in February 1917), it is the Russians
who are guilty of support of this regime from 1918 on.

Sure, they claim, it is we (the Russian people) who are the guilty! Actually, it was earlierthan
1918 - the dirty scenes of the radiant February Revolution were tale-telling. Yet the
neophyte anti-communists were uncompromising - from now on everyone must accept that
they have always fought against this regime, and no one should recall that it used to be their
favorite and should not mention how well they had once served this tyranny. Because it was
the "natives" who created, nurtured and cared for it:

"The leaders of the October Coup ... were the followers rather than the leaders. [Really? The
New Iron Party was made up of the "followers"?] They simply voiced the dormant wishes of
the masses and worked to implement them. They did not break with the grassroots." "The
October coup was a disasterfor Russia. The country could evolve differently.... Then [in the
stormy anarchy of the February Revolution] Russia saw the signs of law, freedom and
respect for human dignity by the state, but they all were swept away by the people's
wrath." [1]

Here is a more recent dazzling treatment of Jewish participation in Bolshevism: "The
Bolshevism of Lenin and Russian Social Democratic Workers' Party of Bolsheviks was just an
intellectual and civilized form of 'plebian' Bolshevism. Should the former fail, the latter,
much more dreadful, would prevail." Therefore, "by widely participating in the Bolshevik
Revolution, providing it with cadres of intellectuals and organizers, the Jews saved Russia
from total mob rule. They came out with the most humane of possible forms of
Bolshevism."[2] Alas, "just as the rebellious people had used the Party of Lenin to overthrow
the democracy of intellectuals [when did that exist?], the pacified people used Stalin's
bureaucracy to get rid of ... everything still harboring free intellectual spirit."[3] Sure, sure:
"the guilt of the intelligentsia forthe subsequent dismal events of Russian history is greatly
exaggerated." And in the first place, "the intelligentsia is liable to itself,"[4] and by no means
to the people. On the contrary, "it would be nice if the people realized theirguilt before the
intelligentsia ."[5]

382

Indeed, "the totalitarian rule ... in its essence and origin is that of the people. "[6] "This is a
totalitarian country ... because such was the choice of Russian people. "[7]

It is all because the "Tatar's wild spirit captured the soul of Orthodox Russia, "[8] that is, the
"Asian social and spiritual structure, inherited by the Russians from the Mongols ... is
stagnant and incapable of development and progress."[9] (Well, Lev Gumilev also developed
a theory that instead of the Tatar yoke, there was a friendly alliance of Russians and Tatars.
However, Russian folklore, in its many proverbs referring to Tatars as to enemies and
oppressors, provided an unambiguous answer to that question. Folklore does not lie; it is not
pliant like a scientific theory.) Therefore, "the October coup was an unprecedented
breakthrough of the Asian essence [of Russians]. "[10]

For those who want to tear and trample Russian history, Chaadayev is the favorite
theoretician (although he is undoubtedly an outstanding thinker). First Samizdat and later
emigre publications carefully selected and passionately quoted his published and
unpublished texts which suited their purposes. As to the unsuitable quotations and to the
fact that the main opponents of Chaadayev among his contemporaries were not Nicholas I
and Benckendorff, but his friends - Pushkin, Vyazemsky, Karamzin, and Yazikov-these facts
were ignored.

In the early 1970s, the hate against all things Russian was gathering steam. Derogatory
expressions about Russian culture entered Samizdat and contemporary slang. "Human pigsty"
- so much contempt for Russia as being spoiled material was expressed in the anonymous
Samizdat article signed by "S. Telegin" (G. Kopylov)! Regarding the forest fires of 1972, the
same "Telegin" cursed Russia in a Samizdat leaflet: "So, the Russian forests burn? It serves
Russia rightforall her evil-doing!! "The entire people consolidate into the reactionary mass"
(G. Pomerants). Take another sincere confession: "The sound of an accordion [the popular
Russian national instrument] drives me berserk; the very contact with these masses irritates
me. "[11] Indeed, love cannot be forced. "'Jews,"Jewish destiny' is just the rehash of the
destiny of intelligentsia in this country, the destiny of her culture; the Jewish orphanage
symbolizes loneliness because of the collapse of the traditional faith in 'the
people. "'[12](What a transformation happened between the 19th and mid-20th century
with the eternal Russian problem of "the people"! By now they view "the people" as an
indigenous mass, apathetically satisfied with its existence and its leaders. And by the
inscrutable providence of Fate, the Jews were forced to live and sufferin the cities of their
country. To love these masses is impossible; to care about them - unnatural.) The same
Khazanov (by then still in the USSR) reasoned: The Russia which I love is a Platonic idea that
does not exist in reality. The Russia which I see around is abhorrent"; "she is a unique kind of
Augean stables"; "her mangy inhabitants"; "there'll be a day of shattering reckoning for all
she is today."[13]

Indeed, there will be a day of reckoning, though not for the state of adversity that had fallen
on Russia much earlier.

383

In the 1960s, many among intelligentsia began to think and talk about the situation in the
USSR, about its future and about Russia itself. Due to strict government censorship these
arguments and ideas were mentioned only in private or in mostly pseudonymous Samizdat
articles. But when Jewish emigration began, the criticisms of Russia openly and venomously
spilled across the free Western world, as itformed one of the favorite topics among the
emigres and was voiced so loudly that often nothing else could be heard.

In 1968, Arkady Belinkov fled abroad. He was supposedly a fierce enemy of the Soviet
regime and not at all of the Russian people. Wasn't he? Well, consider his article The Land of
Slaves, the Land of Masters in The New Bell, a collection he edited himself. And at what did
he direct his wrath? (It is worth considering that the article was written back in the USSR and
the author did not have enough courage to accuse the regime itself.) Belinkov does not use
the word "Soviet" even once, instead preferring a familiartheme: eternally enslaved Russia,
freedom "for our homeland is worse than gobbling broken glass" and in Russia "they
sometimes hang the wrong people, sometimes the wrong way, and never enough." Even in
the 1820s "it was much evident that in the process of evolution, the population of [Russia]
...would turn into a herd of traitors, informers, and torturers"; "it was the "Russian fear" -to
prepare warm clothes and to wait for a knock at the door" - note that even here it was not
the "Soviet fear." (Yet who before the Bolshevik revolution had ever waited for a knock on
the door in the middle of the night?) "The court in Russia does not judge, it already knows
everything. Therefore, in Russia, it only condemns. "[14] (Was it like that even during the
Alexandrine reforms?.... And what about juries and magistrates? Hardly a responsible,
balanced judgment!)

Indeed, so overwhelming is the author's hate and so bitter his bile that he vilifies such great
Russian writers as Karamzin, Zhukovsky, Tyutchev and even Pushkin, not to mention Russian
society in general for its insufficient revolutionary spirit: "a pathetic society of slaves,
descendants of slaves and ancestors of slaves," "the cattle trembling from fearand anger,"
"rectum-pipers, shuddering at the thought of possible consequences," "the Russian
intelligentsia always been willing to help stifle freedom." [15]

Well, if, for Belinkov, it was all "masked anti-Soviet sentiments," a sly wink, then why did he
not rewrite it abroad? If Belinkov actually thought differently, then why print it in this form?

No, that is the way he thought and what he hated.

So was this how dissident Jews repudiated Bolshevism?

Around the same time, at the end of the 1960s, a Jewish collection about the USSR was
published in London. It included a letter from the USSR: "In the depths of the inner
labyrinths of the Russian soul, there is always a pogromist.... A slave and a thug dwell there
too. "[16] Belotserkovsky happily repeats someone else's joke: "the Russians are a strong

384

nation, except for their heads. "[17] "Let all these Russians, Ukrainians ... growl drunkenly
with their wives, gobble vodka and get happily misled by communist lies ...without us ...
They were crawling on all fours worshipping wood and stone when we gave them the God of
Abraham, Isaac and Jacob. "[18]

"Oh, if only you would have held your peace! This would have been regarded as your
wisdom." (Job 13:5).

(Let us note that any insulting judgment about the "Russian soul" in general or about the
"Russian character" generally does not give rise to the slightest protest or doubt among
civilized people. The question "of daring to judge nations as one uniform and faceless whole"
does not arise. If someone does not like all things Russian orfeels contempt for them, or
even expresses in progressive circles the belief that "Russia is a cesspool," this is no sin in
Russia and it does not appear reactionary or backward. And no one immediately appeals to
presidents, prime ministers, senators, or members of Congress with a reverent cry, "What
do you think of such incitement of ethnic hatred?" We've said worse of ourselves since the
19th century and right up to the revolution. We have a rich tradition of this.)

Then we learn of "semi-literate preachers of their religion," and that "Russian Orthodoxy
hasn't earned the credence of intellectuals" (from "Telegin"). The Russians "so easily
abandoned the faith of their forefathers, indifferently watched how their temples were
destroyed in front of their eyes." Oh, here is a guess: "Perhaps, the Russian people only
temporarily submitted to the power of Christianity?" That is for 950 years! "And they only
waited for the moment to get rid of it," [19] that is, for the revolution? How much ill will
must accumulate in someone's heart to utter something like that! (Even Russian publicists
often slipped into this trap of distorted consciousness. The eminent early emigrant journalist
S. Rafalsky, perhaps even a priest's son, wrote that "Orthodox Holy Russia allowed its holy
sites to be easily crushed. "[20] Of course, the groans of those mowed down by Chekists'
machine guns during Church riots in 1918 were not heard in Paris. There have been no
uprisings since. I would like to have seen this priest's son try to save the sacred sites in the
1920s himself.)

Sometimes it is stated bluntly: "Russian Orthodoxy is a Hottentot religion" (Grobman). Or,
"idiocy perfumed by Rublev, Dionysius and Berdyaev"; the idea of the "restoration" of
traditional Russian historical orthodoxy "scares many.... This is the darkest future possible for
the country and for Christianity."[21] Or, as novelist F. Gorenshtein said: "Jesus Christ was
the Honorary Chairman of the Union of the Russian People [pre-revolutionary Russian
Nationalist organization], whom they perceived as a kind of universal ataman [Cossack
chieftain]."[22]

Don't make it too sharp -you might chip the blade!

However, one must distinguish from such open rudeness that velvet softSamizdat
philosopher-essayist Grigory Pomerants who worked in those years. Presumably, he rose

385

above all controversies - he wrote about the fates of nations in general, about the fate of
the intelligentsia generally; he suggested that nowadays no such thing as people exists, save,
perhaps, Bushmen. I read him in 1960s Samizdat saying: "The people are becoming more
and more vapid broth and only we, the intelligentsia, remain the salt of the earth."
"Solidarity of the intelligentsia across the borders is a more real thing than the solidarity of
the intelligentsia and its people."

It sounded very modern and wise. And yet, in Czechoslovakia in 1968 it was precisely the
unity of the intelligentsia with the "vapid broth" of its non-existent people that created a
spiritual stronghold long unheard of in Europe. The presence of two-thirds of a million Soviet
troops couldn't break their spirit; it was their communist leaders who eventually gave in.
(And 12 years later, the same thing happened in Poland.)

In his typically ambiguous manner of constructing endless parallel arguments that never
merge into a clear logical construct, Pomerants never explicitly addressed the national
question. He extensively dwelt on the Diaspora question, in the most abstract and general
manner, not specifying any nation, hovering aloft in relativism and agnosticism. He glorified
the Diaspora: "Everywhere, we are not exactly strangers. Everywhere, we are not exactly
natives."... "An appeal to one faith, tradition and nation flies in the face of another." He
complained: "According to the rules established for the Warsaw students, one can love only
one nation" but "what if I am related by blood to this country, but love others as well?" [23]

This is a sophisticated bait-and-switch. Of course, you can love not only one, but ten or more
countries and nations. However, you can belong to and be a son of only one motherland,
just as you can only have one mother.

To make the subject clearer, I want to describe the letter exchange I had with the Pomerants
couple in 1967. By that year, my banned novel The First Circle circulated among the
Samizdat - and among the first who had sent me their objections were G. S. Pomerants and
his wife, Z. A. Mirkin. They said that I hurt them by my inept and faulty handling of the
Jewish question, and that I had irreparably damaged the image of Jews in the novel -and
thus my own image. How did I damage it? I thought I had managed to avoid showing those
cruel Jews who reached the heights of power during the early Soviet years. But Pomerants'
letters abounded with undertones and nuances, and they accused me of insensitivity to
Jewish pain.

I replied to them, and they replied to me. In these letters we also discussed the right to
judge entire nations, even though I had done no such thing in my novel.

Pomerants suggested to me then - and to every writer in general as well as to anyone who
offers any personal, psychological or social judgment - to behave and to reason as if no
nation has ever existed in the world - not only to abstain from judging them as a whole but
to ignore every man's nationality. "What is natural and excusable for Ivan Denisovich (to see

386

Cesar Ma rkovich as a non-Russian) - is a disgrace for an intellectual, and for a Christian (not
a baptized person but a Christian) is a great sin: 'There is no Hellene and no Jew for me.'"

What an elevated point of view. May God help us all reach it one day. After all, without it,
would not the meaning of united humanity, and soChristinaity, have been useless?

Yet we have already been aggressively convinced once that there are no nations, and were
instructed to quickly destroy our own, and we madly did it back then.

In addition, regardless of the argument, how can we portray specific people without
referring to their nationality? And if there are no nations, are there no languages? But no
writer can write in any language other than his native one. If nations would wither away,
languages would die also.

One cannot eat from an empty bowl.

I noticed that it was more often Jews than any others who insisted that we pay no attention
to nationality! What does "nationality" have to do with anything? What "national
characteristics," what "national character" are you talking about?

And I was ready to shake hands on that: "I agree! Let's ignore it from now on...."

But we live in our unfortunate century, when perhaps the first feature people notice in
others for some reason is exactly their nationality. And, I swear, Jews are the ones who
distinguish and closely monitor it most jealously and carefully. Their own nation....

Then, what should we do with the fact - you have read about it above - that Jews so often
judge Russians precisely in generalized terms, and almost always to condemn? The same
Pomerants writes about "the pathological features of the Russian character," including their
"internal instability." (And he is not concerned that he judges the entire nation. Imagine if
someone spoke of "pathological features of the Jewish character"... What would happen
then?) The Russian "masses allowed all the horrors of Oprichnina to happen just as they
later allowed Stalin's death camps."[24] (See, the Soviet internationalist bureaucratic elite
would have stopped them - if not for this dull mass....) More sharply still, "Russian
Nationalism will inevitably end in an aggressive pogrom,"[25] meaning that every Russian
who loves his nation already has the potential for being pogromist.

We can but repeat the words of that Chekhov's character: "Too early!"

Most remarkable was how Pomerants's second letter to me ended. Despite his previously
having so insistently demanded that it is not proper to distinguish between nations, in that
large and emotionally charged letter, (written in a very angry, heavy hand), he delivered an
ultimatum on how I could still save my disgusting The First Circle. The offered remedy was
this: to turn Gerasimovich [the hero] into a Jew! So a Jew would commit the novel's greatest
act of spiritual heroism! "It is absolutely not important that Gerasimovich had been drawn

387

from a Russian prototype," says our indifferent-to-nations author (italics added). In truth, he
did give me an alternative: if I still insisted on leaving Gerasimovich Russian, then I must add
an equally powerful image of a noble, self-sacrificing Jew to my story. And if I would not
follow any of his advice, Pomerants threatened to open a public campaign against me. (I
ignored it at this point.)

Notably, he conducted this one-sided battle, calling it "our polemic," first in foreign journals
and, when it became possible, in the Soviet magazines, often repeating and reprinting the
same articles, although taking care each time to exorcise the blemishes his critics had picked
up the last time. In the course of this he uttered another pearl of wisdom: there was only
one Absolute Evil in the world and it was Hitlerism - in this regard, our philosopher was not
a relativist, not at all. But as to communism, this former prisoner of the camps and by no
means a Communist himself, suddenly proclaims that communism - is not an
unquestionable evil (and even "some spirit of democracy surrounded the early Cheka"), and
he does so harder and harder over the years (reacting to my intransigence towards
communism). [26] On the other hand, hard core anti-communism is undoubtedly evil,
especially if it builds upon the Russian Nationalism (which, as he had reminded us earlier,
cannot be separated from pogroms).

That is where Pomerants's smooth high-minded and "non-national" principles led.

Given such a skewed bias, can mutual understanding between Russians and Jews be
achieved?

"You mark the speck in your brother's eye, but ignore the plank in your own."

In those same months when I corresponded with Pomerants, some liberal hand in the
Leningrad Regional Party Committee copied a secret memorandum signed by Shcherbakov,
Smirnov, and Utekhin on the matter of alleged "destructive Zionist activity in the city" with
"subtle forms of ideological subversion." My Jewish friends asked me "How should we deal
with this?" "It is clear, how," - I replied before even reading the paper - "Openness! Publish
it in Samizdat! Our strength is transparency and publicity!" But my friends hesitated: "We
cannot do it just like that because it would be misunderstood."

After reading the documents, I understood their anxiety. From the reports, it was clearthat
the youth's literary evening at the Writers' House on January 30, 1968 had been politically
honest and brave - the government with its politics and ideology had been both openly and
covertly ridiculed. On the other hand, the speeches had clear national emphases (perhaps,
the youth there were mostly Jewish); they contained explicit resentment and hostility, and
even, perhaps, contempt for Russians, and longing for Jewish spirituality. It was because of
this that my friends were wary of publishing the document in Samizdat.

I was suddenly struck by how true these Jewish sentiments were. "Russia is reflected in the
window glass of a beer stand," -the poet Ufland had supposedly said there. How

388

horrifyingly true! It seemed that the speakers accused the Russians, not directly, but by
allusions, of crawling under counters of beer pubs and of being dragged from the mud by
their wives; that they drink vodka until unconscious, they squabble and steal....

We must see ourselves objectively, see our fatal shortcomings. Suddenly, I grasped the
Jewish point of view; I looked around and I was horrified as well: DearGod, where we, the
Jews? Cards, dominoes, gaping atTV.... What cattle, what animals surround us! They have
neither God nor spiritual interests. And so much feeling of hurt from past oppression rises in
your soul.

Only it is forgotten, that the real Russians were killed, slaughtered and suppressed, and the
rest were stupefied, embittered, and driven to the extremes by Bolshevikthugs and not
without the zealous participation of the fathers of today's young Jewish intellectuals.
Modern day Jews are irritated by those mugs who have become the Soviet leadership since
the 1940s - but they irritate us as well. However, the best among us were killed, not spared.

"Do not look back!" - Pomerants lectured us later in his Samizdat essays; do not look back
like Orpheus who lost Eurydice this way.

Yet we have already lost more than Eurydice.

We were taught since the 1920s to throw away the past and jump on board modernity.
But the old Russian proverb advises - go ahead but always look back.

We must look back. Otherwise, we would never understand anything.

***

Even if we had tried not to look back, we would always be reminded that the "core [Russian
issue] is in fact the inferiority complex of the spiritless leaders of the people that has
persisted throughout its long history," and this very complex "pushed the Russian Tsarist
government towards military conquests.... An inferiority complex is disease of
mediocrity."[27] Do you want to know why the Revolution of 1917 happened in Russia? Can
you guess? Yes, "the same inferiority complex caused a revolution in Russia. "[28] (Oh,
immortal Freud, is there nothing he hasn't explained?)

They even stated that "Russian socialism was a direct heir of Russian autocracy"[29] -
precisely a direct one, it goes without saying. And, almost in unison, "there is direct
continuity between the Tsarist government and communism ... there is qualitative
similarity." [30] What else could you expect from "Russian history, founded on blood and
provocations?"[31] In a review of Agursky's interesting book, Ideology of National
Bolshevism, we find that "in reality, traditional, fundamental ideas of the Russian national
consciousness began to penetrate into the practice and ideology of the ruling party very
early"; "the party ideology was transformed as early as the mid-1920s." Really? Already in

389

the mid-1920s? How come we missed it at the time? Wasn't it the same mid-1920s when the
very words "Russian," "I am Russian" had been considered counter-revolutionary? I
remember it well. But, you see, even backthen, in the midst of persecution againstall that
was Russian and Orthodox, the party ideology "began in practice to be persistently guided by
the national idea"; "outwardly preserving its internationalist disguise, Soviet authorities
actually engaged in the consolidation of the Russian state. "[32] Of course! "Contrary to its
internationalist declarations, the revolution in Russia has remained a national affair."[33]
This "Russia, upturned by revolution, continued to build the people's state. "[34]

People's state? How dare they say that, knowing of the Red Terror, of the millions of
peasants killed during collectivization, and of the insatiable Gulag?

No, Russia is irrevocably condemned for all her history and in all her forms. Russia is always
under suspicion, the "Russian idea" without anti-Semitism "seems to be no longer an idea
and not even the Russian one." Indeed, "hostility towards culture is a specific Russian
phenomenon"; "how many times have we heard that they are supposedly the only ones in
the whole world who have preserved purity and chastity, respecting God inthe middle of
their native wilderness"[35]; "the greatest soulful sincerity has supposedly found shelter in
this crippled land. This soulful sincerity is being presented to us as a kind of national treasure,
a unique product like caviar."[36]

Yes, make fun of us Russians; it is for our own good. Unfortunately, there is some truth to
these words. But, while expressing them, do not lapse into such hatred. Having long been
aware of the terrifying decline of our nation under the communists, it was precisely during
those 1970s that we gingerly wrote about a hope of revival of our morals and culture. But
strangely enough, the contemporary Jewish authors attacked the idea of Russian revival with
a relentless fury, as if (or because?) they feared that Soviet culture would be replaced by the
Russian one. "I am afraid that the new 'dawn' of this doomed country would be even more
repugnant than its current [1970-1980s] decline."[37]

Looking back from the "democratic" 1990s, we can agree that it was a prophetic declaration.
Still, was it said with compassion or with malice?

And here is even more: "Beware, when someone tells you to love your homeland: such love
is charged with hatred.... Beware of stories that tell you that in Russia, Russians are the worst
off, that Russians suffered the most, and that the Russian population is dwindling" - sure, as
we all know, this is a lie! "Be careful when someone tells you about that great statesman ...
who was assassinated" (i.e., Stolypin) - is that also a deception? No, it is not a deception:
"Not because the facts are incorrect" - nevertheless, do not accept even these true facts:
"Be careful, be aware!"[38]

There is something extraordinary in this stream of passionate accusations.

390

Who would have guessed during the fiery 1920s that after the enfeeblement and downfall of
that "beautiful" (i.e., Communist) regime in Russia, those Jews, who themselves had suffered
much from communism, who seemingly cursed it and ran away from it, would curse and kick
not communism, but Russia itself- blast herfrom Israel and from Europe, and from across
the ocean!? There are so many, such confident voices ready to judge Russia's many crimes
and failings, her inexhaustible guilt towards the Jews - and they so sincerely believe this guilt
to be inexhaustible -almost all of them believe it! Meanwhile, their own people are coyly
cleared of any responsibility for their participation in Cheka shootings, for sinking the barges
and their doomed human cargo in the White and Caspian seas, fortheir role in
collectivization, the Ukrainian famine and in all the abominations of the Soviet
administration, for their talented zeal in brainwashing the "natives." This is not contrition.

We, brothers or strangers, need to share that responsibility.

It would have been cleanest and healthiest to exchange contrition for everything committed.
I will not stop calling the Russians to do that.

And I am inviting the Jews to do the same. To repent not for Trotsky, Kamenev and Zinoviev;
they are known and anyway can be brushed aside, "they were not real Jews!" Instead, I
invite Jews to look honestly into the oppressive depths of the early Soviet system, at all
those "invisible" characters such as Isai Davidovich Berg, who created the infamous "gas
wagon"[39] which later brought so much affliction on the Jews themselves, and I call on
them to look honestly on those many much more obscure bureaucrats who had pushed
papers in the Soviet apparatus, and who had never appeared in light.

However, the Jews would not be Jews if they all behaved the same.

So other voices were heard.

As soon as the great exodus of Jews from the USSR began there were Jews who - fortunately
for all, and to their honor - while remaining faithful to Judaism, went above their own
feelings and looked at history from that vantage point. It was a joy to hear them, and we
hear them still. What hope for the future it gives! Their understanding and support are
especially valuable in the face of the violently thinned and drastically depleted ranks of
Russian intelligentsia.

A melancholy view, expressed at end of 19th century, comes to mind: "Every country
deserves the Jews it has. "[40]

It depends where you look.

If it were not for voices from the third wave of emigration and from Israel, one would
despair of dialogue and of possibility for mutual understanding between Russians and Jews.

391

Roman Rutman, a cybernetics worker, had his first article published in the emigre Samizdat
in 1973. It was a bright, warm story of how he first decided to emigrate and how it turned
out -and even then he showed distinct warmth towards Russia. The title was illustrative: "A
bow to those who has gone and my brotherhood to those who remain."[41] Among his very
first thoughts during his awakening was "Are we Jews or Russians?"; and among his thoughts
on departure there was "Russia, crucified for mankind."

Next year, in 1974, in an article The Ring of Grievances, he proposed to revise "some
established ideas on the 'Jewish question'" and "to recognize the risk of overemphasizing
these ideas." There were three: (1) "The unusual fate of the Jewish people made them a
symbol of human suffering"; (2) "A Jew in Russia has always been a victim of unilateral
persecution"; and (3) "Russian society is indebted to the Jewish people." He quoted a phrase
from The Gulag Archipelago: "During this war we discovered that the worst thing on earth is
to be a Russian" and recognized that the phrase is not artificial or empty, that it is based on
war losses, on the revolutionary terror before that, on hunger, on "the wanton destruction
of both the nation's head - its cognitive elite, and its feet, the peasantry." Although modern
Russian literature and democratic movements preach about the guilt of Russian society
before Jews, the author himself prefers to see the "circle of grievances" instead of "the
saccharine sentimentality about the troubles and talents of the Jewish people." "To break
this '"circle of grievances' one must pull at it from both sides. "[42]

Here it is - a thoughtful, friendly and calm voice.

And over these years, we many times heard the firm voice of Michael Kheifetz, a recent
GULag prisoner. "A champion of my people, I cannot but sympathize with the nationalists of
other peoples."[43] He had the courage to call for Jewish repentance: "The experience of the
German people, who have not turned away from their horrifying and criminal past, and who
never tried to lay the blame for Nazism on some other culprits, on strangers, etc. but,
instead constantly cleansed itself in the fire of national repentance, and thus created a
German state that for the first time was admired and respected by all mankind; this
experience should, in my opinion, become a paragon for the peoples that participated in the
crimes of Bolshevism, including the Jews." "We, Jews, must honestly analyze the role we
played in other nations' affairs, the role so extraordinarily foretold by Z. Jabotinsky."[44]

M. Kheifetz demonstrated a truly noble soul when he spoke of "the genuine guilt of
assimilated Jews before the native peoples of those countries where they live, the guilt,
which cannot and must not allow them to live comfortably in the Diaspora." About Soviet
Jewry of the 1920s and 1930s he said: "Who if not us, their bitterly remorseful descendants,
has the right to condemn them for this historic mistake [zealous participation in building
communism] and the settling of historical scores with Russia forthe Pale of Settlement and
the pogroms?"[45] (Kheifetz also mentioned that B. Penson and M. Korenblit, who had
served labor camp terms along with him, shared his views.)

392

Almost simultaneously with the words of Kheifetz, by then already an emigrant, Feliks Svetov
vividly called out for Jewish repentance from inside the Soviet Union in a Samizdat novel
Open the doors to me. [46] (It was no accident that F. Svetov, due to his Jewish perceptivity
and intelligence, was one of the first to recognize the beginning of Russian religious revival.)

Later, during a passionate discourse surrounding the dispute between Astafievand Edelman,
Yuri Shtein described "our Ashkenazi-specific personality traits, formed on the basis of our
belief of belonging to the chosen people and an insular, small town mentality. Hence, there
is a belief in the infallibility of our nation and our claim to a monopoly on suffering.... It is
time for us to see ourselves as a normal nation, worthy but not fa ultless, like all the other
peoples of the world. Especially now, that we have our own independent state and have
already proved to the world that Jews can fight and plow better than some more populous
ethnic groups." [47]

During the left liberal campaign against V. Astafiev, V. Belov, and V. Rasputin, literary
historian Maria Shneyerson, who, after emigrating, continued to love Russia dearly and
appreciate Russian problems, offered these writers her enthusiastic support.[48]

In the 1970s, a serious, competent, and forewarning book on the destruction of the
environment in the USSR under communism was published in the West. Written by a Soviet
author, it was naturally published under a pseudonym, B. Komarov. After some time, the
author emigrated and we learned his name -Zeev Wolfson. We discovered even more: that
he was among the compilers of the album of destroyed and desecrated churches in Central
Russia. [49]

Few active intellectuals remained in the defeated Russia, but friendly, sympathetic Jewish
forces supported them. With this shortage of people and under the most severe persecution
by the authorities, our Russian Public Foundation was established to help victims of
persecution; I donated all my royalties for The Gulag Archipelago to this fund; and, starting
with its first talented and dedicated manager, Alexander Ginzburg, there were many Jews
and half-Jews among the Fund's volunteers. (This gave certain intellectually blind extreme
Russian nationalists sufficient reason to brand our Foundation as being "Jewish.")

Similarly, M. Bernshtam, then Y. Felshtinsky and D.Shturman were involved in our study of
modern Russian history.

In the fight against communist lies, M. Agursky, D.Shturman, A. Nekrich, M. Geller, and A.
Serebrennikov distinguished themselves by their brilliant, fresh, and fair-minded journalism.

We can also recall the heroism of the American professor Julius Epstein and his service to
Russia. In self-centered, always self-righteous, and never regretful of any wrongdoings
America, he single-handedly revealed the mystery of Operation Keelhaul, how after the end
of the war and from their own continent, Americans handed over to Stalinist agents and

393

therefore certain death, hundreds and thousands of Russian Cossacks, who had naively
believed that since they reached the 'land of free' they had been saved. [50]

All these examples should encourage sincere and mutual understanding between Russians
and Jews, if only we would not shut it out by intolerance and anger.

Alas, even the mildest remembrance, repentance, and talk of justice elicits severe outcries
from the self-appointed guardians of extreme nationalism, both Russian and Jewish. "As
soon as Solzhenitsyn had called for national repentance" - meaning among Russians, and
the author didn't mind that - "here we are! Our own people are right there in the front line."
He did not mention any name specifically but he probably referred to M. Kheifetz. "See, it
turns out that we are more to blame, we helped ... to install ... no, not helped, but simply
established the Soviet regime ourselves ... were disproportionately present in various
organs."[51]

Those who began to speak in a voice of remorse were furiously attacked in an instant. "They
prefer to extract from their hurrah-patriotic gut a mouthful of saliva" - what a style and
nobility of expression! - "and to thoroughly spit on all 'ancestors,' to curse Trotsky and
Bagritsky, Kogan, and Dunaevsky"; "M. Kheifetz invites us to 'purge ourselves in the fire of
national repentance.'" [52]

And what a thrashing F. Svetov received for the autobiographical hero of his novel: "A book
about conversion to Christianity ... will contribute not to an abstract search for repentance,
but to a very specific anti-Semitism.... This book is anti-Semitic." Yes, and what is there to
repent? -The indefatigable David Markish angrily exclaims. Svetov's hero sees a "betrayal" in
the fact that "we desert the country, leaving behind a deplorable condition which is entirely
our handiwork: it is we, as it turns out, who staged a bloody revolution, shot the father-tsar,
befouled and raped the Orthodox Church and in addition, founded the GULag Archipelago,"
isn't that right? First, these "comrades" Trotsky, Sverdlov, Berman, and Frenkel are not at all
related to the Jews. Second, the very question about someone's collective guilt is wrong. [53]
(As to blaming Russians, you see, it is a different thing altogether: it was always acceptable
to blame them en masse, from the times of the elder Philotheus.)

David's brother, Sh. Markish reasons as follows, "as to the latest wave of immigrants from
Russia ... whether in Israel or in the U.S., they do not exhibit real Russophobia ... but a self-
hatred that grows into direct anti-Semitism is obvious in them only too often. "[54]

See, if Jews repent - it is anti-Semitism. (This is yet another new manifestation of that
prejudice.)

The Russians should realize their national guilt, "the idea of national repentance cannot be
implemented without a clear understanding of national guilt.... The guilt is enormous, and
there is no way to shift it on to others. This guilt is not only about the things of past, it is also

394

about the vile things Russia commits now, and will probably continue committing in the
future," as Shragin wrote in the early 1970s. [55]

Well, we too tirelessly call the Russians to repent; without penitence, we will not have a
future. After all, only those who were directly affected by communism recognized its evils.
Those who were not affected tried not to notice the atrocities and later on to forget and
forgive them, to the extent that now they do not even understand what to repent of. (Even
more so those who themselves committed the crimes.)

Every day we are burning with shame for our unsettled people.

And we love it too. And we do not envision our lives without it.

And yet, for some reason, we have not lost all faith in it.

Still, is it absolutely certain that you had no part in our great guilt, in our unsuccessful
history?

Here, Shimon Markish referred to Jabotinsky's 1920s article. "Jabotinsky several times (on
different occasions) observed that Russia is a foreign country to us, our interest in her should
be detached, cool, though sympathetic; her anxiety, grief and joy are not ours, and our
feelings are foreign to her too." Markish added: "That's also my attitude towa rds Russian
worries." And he invites us to "call a spade a spade. However, regarding this delicate point
even free western Russians are not awesomely courageous.... I prefer to deal with
enemies. "[56]

Yet this sentence should be divided into two: is it the case that to "call a spade a spade" and
to speak frankly mean being an enemy? Well, there is a Russian proverb: do not love the
agreeable; love the disputers.

I invite all, including Jews, to abandon this fear of bluntness, to stop perceiving honesty as
hostility. We must abandon it historically! Abandon it forever!

In this book, I "call a spade a spade". And at no time do I feel that in doing so it is being
hostile to the Jews. I have written more sympathetically than many Jews write about
Russians.

The purpose of this book, reflected even in its title, is this: we should understand each other,
we should recognize each other's standpoint and feelings. With this book, I want to extend a
handshake of understanding - for all our future.

But we must do so mutually!

This interweaving of Jewish and Russian destinies since the 18th century which has so
explosively manifested itself in the 20th century, has a profound historical meaning, and we

395

should not lose it in the future. Here, perhaps, lies the Divine Intent which we must strive to
unravel - to discern its mystery and to do what must be done.

And it seems obvious that to know the truth about our shared past is a moral imperative for
Jews and Russians alike.

Sources:

[I] B. Shragin. Protivostoyaniedukha [Sta ndoff of the Spirit(hereinafter -- B. Shragin)]. London: Overseas
Publ ications, 1977, p. 160, 188-189.

[2] Nik. Shulgin. Novoe russkoesamosoznanie [The New Russian Mind].// Vek 20 i mir [The 20th Century and
the World]. Moscow, 1990, (3), p. 27.

[3] M. Meyerson-Aksenov. Rozhdeniye novoi intelli gents ii [The Birth of New Intelligentsia]. // Samosoznanie: Sb.
statei. [Self-conscious ness:The Col lection of Articles]. New York: Chronicles, 1976, p. 102.

[4] B. Shragin, p, 246,249.

[5] O. Altaev. Dvoinoe soznani e intel I igentsii i psevdo-kultura [Dual Mind of Intelligentsia and Pseudo-Culture].
// Vestnik RusskogoStudencheskogo Khristianskogo Dvizheniya [Herald of Russian Student Christian
Movement]. Paris -New York, 1970, (97), p. 11.

[6] M. Meyerson-Aksenov. Rozhdeniye novoi intelligentsii [The Birth of New Intelligentsia]. // Samosoznanie: Sb.
statei. [Self-conscious ness:The Col lection of Articles]. New York: Chronicles, 1976, p. 102.

[7] Beni Peled. My ne smozhem zhdat escho dve tysyachi let! [We cannot wait for another two thousand
years!]. [Interview] // "22": Obshchestvenno-politicheskiy i I iteraturniy zhurna I evreyskoy intel I igentsii izSSSR v
Izraile [Social, Political and Literary Journal of the Jewish Intelligentsia from the USSR in Israel]. Tel -Aviv, 1981,
(17), p. 114.

[8] N. Prat. Emigrants kie kompleksy v istoricheskomaspekte [Emigrant's Fixations inthe Historical Perspective].
//Vremya i my: Mezhdunarodny zhurnal literatury i obshchestvennykh problem [Epoch and We (hereinafter -
EW): International Journal of Literature and Social Problems]. New York, 1980, (56), p. 191.

[9] B. Shragin, p, 304.

[10] Ibid., p. 305

[II] M. Deich. Zapiski postoronnego [Commentaries of an Outsider].// "22", 1982,(26), p. 156.
[12] B. Khazanov. Novaya Rossiya [new Russia].// EW, Tel -Aviv, 1976,(8), p. 143.

[13] Ibid., p. 141, 142, 144.

[14] A. Belinkov. Strana rabov, strana gospod [The land of slaves, the land of masters]. // The New Bell : The
Collection of Literary and Opinion Writings. London, 1972, p. 323, 339, 346, 350.

[15] Ibid., p. 325-328,337, 347, 355.

[16] N. Shapiro. SI ovo ryadovogo sovetskogo evreya [The Word of an Ordinary Soviet Jew]. //The Russian Anti -
Semi tism and Jews. Collection of essays. London, 1968, p. 50-51.

[17] The New American, New York, 1982, March 23-29, (110), p. 11.

396

[18] Jakob Yakir. Ya pishu Viktoru Krasinu [I Write to Viktor Krasin]. // Our Country, Tel Aviv, 1973, December 12.
Cited from the New Journal, 1974, (117), p. 190.

[19] Amram. Reaktsiya ottorzheniya [The Reaction of Rejection]. // "22", 1979, (5), p. 201.
[20] The New Russian Word, New York, 1975, November 30, p. 3.

[21] M. Ortov. Pravoslavnoegosudarstvo I tserkov [The orthodox State and the Church]. The Way: The
Orthodox Almanac. New York, 1984, May-June, (3), p. 12,15.

[22] F. Gorenshtein. Shestoi konets krasnoi zvezdy [The Sixs Pointof the Red Star].// EW, New York, 1982, (65),
p. 125.

[23] G. Pomerants. Chelovek niotkuda [The Man from Nowhere]. From G. Pomerants, Unpublished. Frankfurt,
Posev, 1972, p. 143, 145, 161-162.

[24] G. Pomerants. Sny zemli [Nightdreams of Earth]. // "22", 1980, (12), p. 129.

[25] G. Pomerants. Chelovek niotkuda [The Man from Nowhere]. From G. Pomerants, Unpublished. Frankfurt,
Posev, 1972, p. 157.

[26] G. Pomerants. Son o spravedl ivom vozmezdii [A Dream about Recompense]. // Syntaksis:Journalism,
Critique, Polemic. Paris, 1980, (6), p. 21.

[27] L. Frank. Eshche raz o "russkom voprose" [The "Russian Question" Once Again].// Russkaya mysl [The
RussianThinker], 1989, May 19, p. 13.

[28] Amrozh. Sovetskii antisemitism- prichiny i prognozy [Soviet Anti-Semitism: Causes and Prospects].
Seminar.// "22", 1978, (3), p. 153.

[29] V. Gusman. Perestroika: mify i realnost[Perestroika:Myths and the Reality].// "22", 1990, (70), p. 139,
142.

[30] B. Shragin, p, 99.

[31] M. Amusin. Peterburgskie strasti [Passions of St. Petersburg].// "22", 1995,(96), p. 191.
[32] I.Serman. Review. // "22", 1982, (26), p. 210-212.
[33] B. Shragin, p, 158.

[34] M. Meyerson-Aksenov. Rozhdeniye novoi i ntel I i gents i i [The Birth of New Intelligentsia]. //Samosoznanie:
Sb. statei. [Self-consciousness:The Collection of Articles] New York: Chronicles, 1976, p. 102.

[35] B. Khazanov. Pisma bez stempelya [The Letters without Postmark].// EW, New York, 1982,(69), p. 15 6,
158, 163.

[36] B. Khazanov. Novaya Rossiya [New Russia]. //EW, Tel Aviv, 1976, (8), p. 142.

[37] M. Vaiskopf.Sobstvenny Platon [Our Own Platon].// "22", 1981, (22), p. 168.

[38] B. Khazanov. Po kom zvonitzatonuvshy kolokol [ForWhom the Sunken Bell Tolls]. //Strana i mir:
Obshchestvenno-politichesky, economichesky i kulturno-filosofsky zhurnal [Country and World: Social, Political,
Economic and Cultural-Philosophical Journal (henceforth - Country and World]. Munich, 1986, (12), p. 93-94.

397

[39] E. Zhirnov. "Protsedura kazni nosilaomerzitelnykharakter" [The Execution was Abominable]. //
Komsomol skaya Pravda, 1990, October 28, p. 2.

[40] M. Morgulis. Evreisky vopros vego osnovaniyakh i chastnostyakh [TheBasics and Details ofthe Jewish
Question]. //Voskhod, St. Petersburg, January 1881, Book 1, p. 18.

[41] R. Rutman. Ukhodyashchemu - poklon, ostayushchemusya - bratstvo [A bow to those who has gone and
my brotherhood to those who remain]. // New Journal, New York, 1973, (112), p. 284-297.

[42] R. Rutman. Koltsoobid [Circle of Grievances].// New Journal, New York, 1974, (117), p. 178-189; and in
English: Soviet Jewish Affairs, London, 1974, Vol. 4, No. 2, p. 3-11.

[43] M. Kheifetz. Russkii patriot VladimirOsipov [Russian Patriot VladimirOsipov].// Kontinent: Literaturny,
obshchestvenno-politichesky i religiozny zhurnal [Continent: Literary, Social, Political and Religious Journal
(henceforth - Continent]. Paris, 1981, (27), p. 209.

[44] M. Kheifetz. Nashi obshchie uroki [The Lessons We Shared]. //"22", 1980, (14), p. 162-163.

[45] M. Kheifetz. Evreiskiezametki [The Jewish Notes]. Paris. Tretya vol na [The Third Wave], 1978, p. 42, 45.

[46] Feliks Svetov. Open the doors to me. Paris: Editeurs Reunls,1978.

[47] Yu. Shtein. Letter to Editor. // Country and World, 1987, (2), p. 112.

[48] M. Shneyerson. Razreshennaya pravda [Allowable Truth]. // Continent, 1981, (28); see also: M. Shneyerson.
Khudozhestvenny mir pisatelya i pisatel vmiru [The Artistic World of an Author andthe Author in the World].//
Continent, 1990, (62).

[49] B. Komarov. Unichtozhenie prirody [Destruction of the Nature]. Frankfurt: Posev, 1978; Razrushennye i
oskvernennye khramy: Moskva i Srednyaya Rossia [Destroyed and Desecrated Churches: Moscow and Central
Russia]. Afterword: Predely vandalizma [TheLimits of Vandalism]. Frankfurt: Posev, 1980.

[50] Julius Epstein. Operation Keelhaul : The Story of Forced Repatriation from 1944 to the Present. Old
Greenwich, Connecticut: Devin-Adair, 1973.

[51] V. Zeev. Demonstratsiya objektivnosti [Pretendingto be Evenhanded]. //New American, 1982, June 1-7,
(120), p. 37.

[52] V. Boguslavsky.VzashchituKunyaeva [In Defence ofKunyaev]. //"22", 1980,(16), p. 166-167,170.
[53] D. Markish.Vykrest [Convert to Christianity].// "22", 1981,(18), p. 210.

[54] Sh. Markish.Oevreiskoi nenavisti k Rossi i [On the Jewish Hatred towards Russia].// "22", 1984,(38), p.
218.

[55] B. Shragin, p, 159.

[56] Sh. Markish. Eshcheraz o nenavisti ksamomu sebe [Once Again on Self-Hatred]. "22", 1980, (16), p. 178-
179, 180.

398

Chapter 26: The beginning of Exodus

The Age of Exodus, as Jews themselves would soon name it, began rather silently: its start
can be traced to a December 1966 article in Izvestiya, where the Soviet authorities
magnanimously approved "family reunification," and under this "banner the Jews were
given the right to leave the USSR"[1]. And then, half a year later, the historic Six-Day War
broke out. "Like any epic, this Exodus began with a miracle. And as it should be in an epic,
three miracles were revealed to the Jews of Russia -to the Exodus generation": the miracle
of the foundation of Israel, "the miracle of the Purim 1953" (that is, Stalin's death), and "the
miracle of the joyous, brilliant, intoxicating victory of 1967. "[2]

The Six-Day War gave a strong and irreversible push to the ethnic consciousness of the
Soviet Jews and delivered a blow to the desire of many to assimilate. It created among Jews
a powerful motivation for national self-education and the study of Hebrew (within a
framework of makeshift centers) and gave rise to pro-emigration attitudes.

How did the majority of Soviet Jews perceive themselves by the end of the 1960s, on the eve
of Exodus? No, those who retrospectively write of a constant feeling of oppression and
stress do not distort their memories: "Hearing the word 'Jew,' they cringe, as if expecting a
blow.... They themselves use this sacramental word as rarely as possible, and when they do
have to say it, they force the word out as quickly as possible and in a suppressed voice, as if
they were seized by the throat.... Among such people there are those who are gripped by the
eternal incurable fear ingrained in their mentality." [3] Or take a Jewish author who wrote of
spending her entire professional life worrying that her work would be rejected only because
of her nationality [ethnicity in American terminology]. [4] Despite having an apparently
higher standard of living than the general population, many Jews still harbored this sense of
oppression.

Indeed, cultivated Jews complained more of cultural rather than economic oppression. "The
Soviet Jews are trying ... to retain their presence in the Russian culture. They struggle to
retain the Russian culture in their inner selves. "[5] Dora Shturman recalls: "When the
Russian Jews, whose interests are chained to Russia, are suddenly deprived - even if only on
paper or in words - of their right to engage in the Russian life, to participate in the Russian
history, as if they were interlopers or strangers, they feel offended and bewildered. With the
appearance of Tamizdat [a Russian neologism for dissident self-published (Samizdat)
literature, published outside the USSR (from the Russian word, 'tarn', meaning 'there' or 'out
there')] and Samizdat, the xenophobia felt by some Russian authors toward Jews who
sincerely identified themselves as Russians manifested itself for the firsttime in many years,
not only on the street level and on the level of state bureaucracy, but appeared on the elite
intellectual level, even among dissidents. Naturally, this surprised Jews who identified with
Russians."[6] Galich: "Many people brought up in the 1920s, 1930s and 1940s used to regard

399

themselves as Russians from their earliest years, in fact from birth, and indeed ... they share
all their values and thoughts with the Russian culture."[7]

Another author drew the portrait of "the average modern Russian Jew," who "would serve
this country with good faith and fidelity. He ... had carefully examined and identified his own
flaws. He had become aware of them.... And now he tries to get rid of them ... he has
stopped arms flourishing. He has gotten rid of his national peculiarities of speech which were
carried over into Russian.... At some point he would aspire to become equal with the
Russians, to be indistinguishable from them." And so: "You might not hear the word 'Jew' for
years on end. Perhaps, many have even forgotten that you are a Jew. Yet you can never
forget it yourself. It is this silence that always reminds you who you are. It creates such an
explosive tension inside you, that when you do hear the word 'Jew,' it sounds like fate's
blow." This is a very telling account. The same author describes the cost of this
transformation into a Russian. "He had left behind too much" and become spiritually
impoverished. "Now, when he needs those capacious, rich and flexible words, he can't find
them... .When he looks for but can't find the right word, something dies inside him," he had
lost "the melodic intonation of Jewish speech" with all its "gaiety, playfulness, mirth,
tenacity, and irony."[8]

Of course, these exquisite feelings did not worry each Soviet Jew; it was the lot of the tiniest
minority among them, the top cultural stratum, those who genuinely and persistently tried
to identify with Russians. Itwas them who G. Pomeranz spoke about (though he made a
generalization for the whole intelligentsia): "Everywhere, we are not quite out of place.
Everywhere, we are not quite in our place"; we "have become something like non-Israeli
Jews, the people of the air, who lost all their roots in their mundane existence. "[9]

Very well put.

A. Voronel develops the same theme: "I clearly see all the sham of their [Jews'] existence in
Russia today." [10]

If there's no merging, there will always be alienation.

Nathan Sharansky often mentioned that from a certain point he started to feel being
different from the others in Russia.

During the Dymshits-Kuznetsov hijacking affairtrial in December 1970, L. Hnoh openly
stated what he had apparently nurtured for quite a while: "It became unbearable for me to
live in a country I don't regard as my own."

What integrity of mind and courage of word!

So it was this feeling that grew among the Soviet Jews, and now increasingly among the
broad Jewish masses.

400

Later, in 1982, another Jewish journalist put it like thus: "I am a stranger, lama stranger in
my own country which I love abstractly but fear in reality."[ll]

In the beginning of the 1970s, in a conversation with L.K. Chukovskaya she told me (I made a
note at the time): "This Exodus was forced on Jewry. I pity those whom the Russians made
feel Jewish. The Soviet Jews have already lost their sense of Jewishness and I consider this
artificial awakening of their national sense to be specious."

This was far from the truth. Despite the fact that she socialized with many Jews from both
capitals, Chukovskaya was mistaken. This Jewish national awakening was not artificial or
forced; it was an absolutely natural and even necessary milestone of Jewish history. It was
the sudden realization that "one can say 'Jew' proudly!"[12]

Another Jewish publicist reflected on the experience of his generation of young people in
the USSR: "So what are we - the 'grandchildren' and heirs of that cruel experiment, who
broke through the shell and hatched here in Israel -what are we to sayabout our fathers
and grandfathers? Should we blame them that they didn't raise us in Jewish way? Yet our
very sense of Jewishness was in great part the result of their (as well as our) failures,
catastrophes and despair. So let us appreciate this past.... Is it up to us to throw stones at the
shattered skulls of the romantics of yesterday?" [13]

This sincerely and honestly expressed intergenerational connection to the fathers and
grandfathers, who were so enthusiastic in the early Soviet years, greatly supplements the
whole picture. (You can read between the lines the author's rejection of the benefits and
advantages of the 'new class' that has replaced those 'romantics.')

ASamizdat article properly pointed out: "The opinion that the current rise in Jewish ethnic
consciousness among assimilated Soviet Jews is just a reaction to the re-emergence of anti-
Semitism seems deeply mistaken. What we have here is more likely a coincidence. "[14]

Different contemporaries described the development of their Jewish self-identification
somewhat differently. Some wrote that "nearly everyone agreed that nothing was
happening in the 1960s" in the sense of national revival, though "after the war of 1967
things began to change." Yet it was the plane hijacking incident that led to the
breakthrough. [15] Others suggest that "Jewish groups were already forming in the mid-
1960s in Leningrad, Moscow, and Riga," and that by the end of the decade a Jewish
"underground center" was established in Leningrad. Yet what kind of conspiracy could it be?
"Makeshift centers to study Hebrew and Jewish history were formed ... and not really for
study of Hebrew, but rather for the socialization of people who wished to study it. Actual
language usually was learnt not beyond two to three hundred words.... As a rule, all
participants were state functionaries, and, like their entire milieu, far removed from the
Jewish religion and national traditions alike." "The Jews of the 1960s had only a vague
conception of Zionism." And yet, "we felt ourselves to be sufficiently Jewish, and saw no
need whatsoever for any sort of additional 'Jewish educational remedy.'" In response to the

401

barrage of anti-Israeli propaganda, "the inner sympathy towards Jewry and to Israel" grew.
"Even if we were told then that Israel had abandoned Judaism, it would make no difference
for us." And then the movement "began to transform from an underground to a mass, open
...'parlour' phenomenon." Still, "then nobody believed in the possibility of emigration, at
least in our time, yet everyone considered a quite real possibility of ending up in a
camp. "[16] (The interviewer comments: "Alas, it is too short a step from conspiracy to
'devilry'. I sawthis in the Jewish movement of the 1970s, after the trials in Leningrad.")[17]

Thus, the return to Jewish culture started and continued without counting on emigration
and initially did not affect the everyday life of the participants. "I'm not sure that Aliyah
[return to Israel] began because of Zionists," as those first Zionist groups were too weak for
this. "To a certain extent, it was the Soviet government that triggered the process by raising
a tremendous noise around the Six-Day War. The Soviet press painted the image of a warlike
invincible Jew, and this image successfully offset the inferiority complex of the Soviet
Jews." [18]

But "hide your 'Judaic terror' from your co-workers' eyes, from your neighbors' ears!" At
first, there was a deep fear: "these scraps of paper, bearing your contact details, were as if
you were signing a sentence for yourself, for your children, for your relatives." Yet soon "we
ceased whispering, we began to speak aloud," "to prepare and celebrate" the Jewish
holidays and "study history and Hebrew." And already from the end of 1969 "the Jews by the
tens and hundreds began signing open letters to the 'public abroad.' They demanded to be
'released' to Israel. "[19] Soviet Jewry, "separated from world Jewry, trapped in the melting
pot of the despotic Stalinist empire ... was seemingly irredeemably lost for Jewry - and yet
suddenly the Zionist movement was reborn and the ancient Moses' appeal trumpeted again:
'Let my people go!'" [20]

"In 1970 the whole world began to talk about Russian Jews." They "rose, they became
determined. ...There is only one barrier separating them from their dream -the barrier of
governmental prohibition. To break through, to breech it, to fly through it was their only
wish.... 'Flee from Northern Babylon!'" was the behest of the arrested plane hijackers, the
group led by E. Kuznetsov and M. Dymshits.[21] In December 1970 during their trial in
Leningrad "they weren't silent, they didn't evade, they openly declared that they wanted to
steal a plane to fly it across the border to Israel. Remember, they faced the death sentence!
Their 'confessions' were in essence the declarations of Zionism. "[22] A few months later in
May 1971, there was a trial of the 'Zionist organizations of Leningrad,' soon followed by
similartrials in Riga and Kishinev.

These trials, especially the two Leningrad trials, became the new powerful stimulus for the
development of the Jewish ethnic consciousness. A new Samizdat journal, The Jews in the
USSR, began to circulate soon afterwards, in October 1972. It vividly reported on the
struggle for the legalization of emigration to Israel and covered the struggle for the right to
freely develop Jewish culture in the USSR.

402

But even at this point only a minority of Jews were involved in the nascent emigration
movement. "It seems that the life was easierfor the Soviet Jews when they knew that they
had no choice, that they only could persevere and adapt, than now, when they've got a
choice of where to live and what to do.... The first wave that fled from Russia at the end of
the 1960s was motivated only by the goal of spending the rest of their lives in the only
country without anti-Semitism, Israel. "[23] (As the author noted, this does not include those
who emigrated for personal enrichment.)

And "a part of Soviet Jewry would happily repudiate their national identity, if they were
allowed to do so. "[24] - so scared they were. This section included those Jews who cursed
'that Israel,' claiming that it is because of Israel that law-abiding Jews are often being
prevented from career advancement: "because of those leaving, we too will suffer."

The Soviet government could not but be alarmed by this unexpected (for them as for the
whole world) awakening of ethnic consciousness among Soviet Jews. It stepped up
propaganda efforts against Israel and Zionism, to scare away the newly conscious. In March
1970 it made use of that well-worn Soviet trick, to get the denunciation from the mouths of
the "people themselves," in this case from the people of "Jewish nationality." So the
authorities stageda denunciatory public press-conference and it was dutifully attended not
only by the most hypocritical "official Jews" such as Vergelis, Dragunsky, Chakovsky,
Bezymensky, Dolmatovsky, the film director Donsky, the propagandists Mitin and Mintz, but
also by prominent people who could easily refuse to participate in the spectacle and in
signing the "Declaration" without significant repercussions for themselves. Among the latter
were: Byalik: the members of Academy, Frumkin and Kassirsky: the internationally renowned
musicians, Fliyer and Zak; the actors, Plisetskaya, Bystritskaya, and Pluchek. But sign it they
did. The "Declaration" "heaped scorn on the aggression carried by the Israeli ruling circles ...
which resurrects the barbarism of the Hitlerites"; "Zionism has always been an expression of
the chauvinist views of the Jewish bourgeois and its Jewish raving"; and the signatories
intend "to open the eyes of the gullible victims of Zionist propaganda": "under the guidance
of the Leninist party, working Jews have gained full freedom from the hated Tsarism."
Amazing, see who was the real oppressor? The one already dead for half a century!

But times had changed by this point. The "official Jews" were publicly rebuked by I.
Zilberberg, a young engineer who had decided to irrevocably cut ties with this country and
leave. He circulated an open letter in response to the "Declaration" in Samizdat, calling its
signatories "lackey souls", and repudiated his former faith in communism: "we naively
placed our hopes in 'our' Jews - the Kaganovichs, the Erenburgs, etc." (So, after all, they had
once indeed placed their hopes there?) At the same time he criticised Russians: afterthe
1950s, did "Russians repent and were they contrite ... and, after spilling a meagre few tears
about the past ... did they swear love and commitment to their new-found brothers?" In his
mind there was no doubt that Russian guilt Jews was entirely one-sided.

403

Such events continued. Another Samizdat open letter became famous a year later, this one
by the hitherto successful film director Mikhail Kalik, who had now been expelled from the
Union of Soviet film-makers because he declared his intention to leave for Israel. Kalik
unexpectedly addressed a letter about his loyalty to Jewish culture "to the Russian
intelligentsia." It looked as if he had spent his life in the USSR not among the successful, but
had suffered for years among the oppressed, striving for freedom. And now, leaving, he
lectured this sluggish Russian intelligentsia from the moral high ground of his victimhood.
"So you will stay ... with your silence, with your 'obedient enthusiasm?' Who then will take
care for the moral health of the nation, the country, the society?"

Six months later there was another open letter, this time from the Soviet writer Grigory
Svirsky. He was driven to this by the fact that he hadn't been published for several years and
even his name had been removed from the Encyclopaedia of Literature in punishment for
speaking out against anti-Semitism at the Central Literary House in 1968. This punishment he
termed "murder," with understandable fire, though he forgot to glance back and to see how
many others suffered in this regard. "I do not know how to live from now on," he wrote to
the Union of Writers. (This was a sentiment common to all 6,000 members of the union:
they all believed that the government was bound to feed them for their literary work). These
were "the reasons which made me, a man of Russian culture, what is more a Russian writer
and an expert on Russian literature, feel myself to be a Jew and to come to the irrevocable
decision to leave with my family to Israel"; "I wish to become an Israeli writer." (But he
achieved no such transformation of his profession from one nation to another. Svirsky, like
many previous emigrants, had not realized how difficult he would find adjusting to Israel,
and chose to leave there too.)

The hostile anti-Russian feelings and claims we find in so many voices of the awakened
Jewish consciousness surprise and bewilder us, making our hearts bleed. Yet in these
feelings of the "mature ferocity" we do not hear any apology proffered by our Jewish
brothers for at least the events of 1920s. There isn't a shadow of appreciation that Russians
too are a wronged people. However, we heard some other voices among the "ferocious" in
the previous chapter. Looking back on those times when they were already in Israel, they
sometimes gave a more sober account: "we spent too much time settling debts with Russia
in Jews in the USSR" at the expense even of devoting "too little to Israel and our life there ...
and thinking too little about the future."[25]

***

For the ordinary mundane and unarmed living, the prospect of breaking the steel shell that
had enveloped the USSR seemed an impossible and hopeless task. But then they despaired -
and had to try - and something gave! The struggle for the right to emigrate to Israel was
characterised throughout by both determination and inventiveness: issuing complaints to
the Supreme Soviet, demonstrations and hunger strikes by the "refuseniks" (as Jews who
had been refused exit to Israel called themselves); seminars by fired Jewish professors on

404

the pretext of wanting "to maintain their professional qualifications"; the organization in
Moscow of an international symposium of scientists (at the end of 1976); finally, refusal to
undergo national service.

Of course, this struggle could only be successful with strong support from Jewish
communities abroad. "For us the existence in the world of Jewish solidarity was a startling
discovery and the only glimmer of hope in that dark time" remembers one of the first
refuseniks.[26] There was also substantial material assistance: "among refuseniks in Moscow
there was born a particular sort of independence, founded on powerful economic support
from Jews abroad."[27] And so they attached even more hopes to assistance from the West,
now expecting similarly powerful public and even political help.

This support had its first test in 1972. Somebody in the higher echelons of the Soviet
government reasoned as follows: here we have the Jewish intelligentsia, educated for free in
the Soviet system and then provided with opportunities to pursue their academic careers,
and now they just leave for abroad to work there with all these benefits subsidized by the
Soviet state. Would it not be just to institute a tax on this? Why should the country prepare
for free educated specialists, taking up the places loyal citizens might have had, only to have
them use their skills in other countries? And so they started to prepare a law to institute this
tax. This plan was no secret, and quickly became known and widely discussed in Jewish
circles. It became law on August 3, 1972 in the Order of the Presidium of the Supreme Soviet
of the USSR "On the compensation by citizens of the USSR, who are leaving to permanently
live abroad, of the government expenditure on their education." The amount proscribed was
between 3,600 and 9,800 roubles, depending on the rank of the university (3,600 was in
those days the yearly salary of an ordinary senior researcher without a doctorate).

A storm of international indignation erupted. During the 55 years of its existence, none of
the monstrous list of the USSR's crimes had caused as united an international protest as this
tax on educated emigrants. American academics, 5,000 in number, signed a protest (Autumn
1972); and two thirds of American senators worked together to stop an expected favorable
trade agreement with the USSR. European parliamentarians behaved similarly. For their part,
500 Soviet Jews sent an open letter to UN General Secretary Kurt Waldheim (nobody yet
suspected that he too would soon be damned) describing: "serfdom for those with a higher
education." (In reaching for a phrase they failed to realize how this would sound in a country
which had genuine kolkhoz serfdom).

The Soviet government buckled, and consigned the order to the scrapheap.

As to the agreement on trade? In April 1973, union leaderGeorge Meany argued that the
agreement was neither in the interest of the USA nor would it ease international tensions,
but the senators were concerned only about Soviet Jews and ignored these arguments. They
passed the agreement but adding the "Jackson amendment," which stated that it would only
be agreed to once Jews were allowed to leave the USSR freely. And so the whole world

405

heard the message coming from the American capital: we will help the Soviet government if
they release from their country, not everyone, but specifically and only Jews.

Nobody declared loud and clear: gentlemen, for 55 years it has been but a dream to escape
from under the hated Soviet regime, not for hundreds of thousands but for millions of our
fellow citizens; but nobody, ever had the right to leave. And yet the political and social
leaders of the West never showed surprise, never protested, never moved to punish the
Soviet government with trade restrictions. (There was one unsuccessful attempt in 1931 to
organise a campaign against Soviet dumping of lumber, a practise made possible only by the
use of cheap convict labour, but even this campaign was apparently motivated by
commercial competition). 15 million peasants were destroyed in the "dekulakisation," 6
million peasants were starved to death in 1932, not even to mention the mass executions
and millions who died in the camps; and at the same time it was fine to politely sign
agreements with Soviet leaders, to lend them money, to shake their "honest hands", to seek
their support, and to boast of all this in front of your parliaments. But once it was specifically
Jews that became the target, then a spark of sympathy ran through the West and it became
clear just what sort of regime this was. (In 1972 I made a note on a scrap of paper: "You've
realized [what's going on], thank God. But for how long will your realisation last? All it takes
is for the problems Jews had with emigrating to be resolved, and you'll become deaf, blind
and uncomprehending again to the entirety of what is going on, to the problems of Russia
and of communism.")

"You cannot imagine the enthusiasm with which it [the Jackson amendment] was met by
Jews in Russia.... 'Finallya leverstrong enough to shift the powers in the USSR is
discovered.'" [28] Yet suddenly in 1975 the Jackson amendment became an irrelevance, as
the Soviet government unexpectedly turned down the offer of the trade agreement with the
US. (Or it rather calculated that it could get more advantages from other competing
countries).

The Soviet refusal made an impression on Jewish activists in the USSR and abroad, but not
for long. Both in America and Europe support for Jewish emigration out of the USSR became
louder. "The National Conference in Defence of Soviet Jews." "The Union on Solidarity with
Soviet Jewry." "The Student Committee of Struggle for Soviet Jewry." On the "Day of
National Solidarity with Soviet Jews" more than 100,000 demonstrated in Manhattan,
including senators Jackson and Humphrey (both were running for the Democratic
nomination for President.) "Hundreds different protests took place.... The largest of these
were the yearly 'Solidarity Sundays' - demonstrations and rallies in New York which were
attended by up to 250,000 people (these ran from 1974-1987)."[29] A three day meeting of
18 Nobel laureates in support of the Corresponding Member of Academy Levichtook place
in Oxford. Another 650 academics from across the world gave their support - and Levich was
allowed to emigrate. In January 1978 more than a hundred American academics sent a
telegram to Brezhnev demanding that he allow professor Meiman to go abroad. Another

406

worldwide campaign ended in another success: the mathematician Chudnovsky received
permission to leave for a medical procedure unavailable in the USSR. It was not just the
famous: often a name until then unheard of would be trumpeted across the world and then
returned to obscurity. For example, we heard it especially loudly in May 1978, when the
world press told us a heart-rending story: a seven year old Moscow girl Jessica Katz had an
incurable illness, and her parents were not allowed to go to the States! A personal
intervention from Senator Edward Kennedy followed, and presto! Success! The press
rejoiced. The main news on every television channel broadcast the meeting at the airport,
the tears of happiness, the girl held aloft. The Russian Voice of America devoted a whole
broadcast to how Jessica Katz was saved (failing to notice that Russian families with sick
children still faced the same impenetrable wall). A medical examination later showed that
Jessica wasn't ill at all, and that her cunning parents had fooled the whole world to ensure
her leaving. (A fact acknowledged through gritted teeth on the radio, and then buried. Who
else would be forgiven such a lie?) Similarly, the hunger strike of V. Borisov (December 1976)
who had already spent nine years in a 'mental asylum' was reported by the Voice of America
no differently from the 15 days of imprisonment of llya Levin, and if anything, more
attention was given to the latter. All a few refuseniks had to do was sign a declaration about
their inability to leave the USSR and it was immediately reported by the Freedom, Voice of
America, the BBC and by the other most important sources of mass information, so much so
that it is hard now to believe how loudly they were trumpeted.

Of course it has to be noted that all the pomp surrounding the appearance of a Soviet Jewish
movement served to awaken among worldwide Jewry, including those in America, an
exciting conception of themselves as a nation. "Prophetic obsession of the first Zionists" in
the USSR "induced exulting sympathy among the Western Jews." "The Western Jews saw
their own ideals in action. They began to believe in Russian Jews ... that meant for them
believing in their own best qualities.... All that which Western Jews wanted to see around
themselves and ... didn't see. "[30] Others said, with a penetrating irony: "The offered
product (an insurrectionary Jewish spirit) found a delighted buyer (American Jews). Neither
America, nor American Jews are at all interested in Jews from the USSR in themselves. The
product bought was precisely the spirit of Jewish revolt. The Jews of America (and with them
the Jews of London, Amsterdam, Paris, etc.), whose sense of Jewishness had been excited by
the Six-Day War triumph ... saw the chance to participate.... It was a comfortable 'struggle'...
that moreover did not involve any great exertion. "[31]

However, it cannot be denied that these inspirations both here and there merged, and
worked together to destabilise the walls of the steel shell of the old Soviet Union.

***

It is the general opinion that mass Jewish emigration from the USSR began in 1971, when
13,000 people left (98% to Israel). It was 32,000 in 1972, 35,000 in 1973 (the proportion
going to Israel varying from 85% to 100%)[32]. However these were for the most part not

407

from the ethnically Russian areas, but from Georgia and the Baltic. (AJewish delegate to an
international congress declared that "Georgia is a country without anti-Semitism"; many
Georgian Jews later became disappointed with their move to Israel and wanted to go back).
There was no mass movement from the central part of the USSR. Later, when leaving was
made more difficult, some expressed a serious regret (R. Nudelman): the "tardy courage of
future refuseniks might have, perhaps, been unnecessary if they had taken advantage of the
breech made when they'd had the chance." Someone disagrees: "But people need time to
mature! ... See how long it took before we understood that we must not stay, that it is
simply a crime against your own children."[33]

"Ho, ho, [come forth], and flee from the land of the north, saiththe LORD." (Zech2:6)

Nonetheless, the excitement of Jewish emigration took root in Russian and Ukrainian towns
too. By March 1973, 700,000 requests to emigrate had been registered. However, autumn
1973 saw the Yom Kippur War, and the desire of many to emigrate suddenly diminished.
"Israel's image changed sharply after the Yom Kippur War. Instead of a secure and brave rich
country, with confidence in tomorrow and a united leadership, Israel unexpectedly appeared
before the world as confused, flabby, ripped apart by internal contradictions. The standard
of living of the population fell sharply."[34]

As a result only 20,000 Jews left the USSR in 1974. In 1975-76, "up to 50% of emigrating
Soviet Jews" once in the stopover point of Vienna "went ... past Israel. This period saw the
birth of the term 'directists'" -that is to say those who went directly to the United
States. [35] After 1977, their numbers "varied from 70 to 98 percent."[36]

"Frankly, this is understandable. The Jewish state had been conceived as a national refuge
for Jews of the whole world, the refuge which, to begin with, guarantees them a safe
existence. But this did not transpire. The country was in the line of fire for many years. "[37]

What is more "it soon became clearthat Israel needed not intellectual Soviet Jews ... but a
national Jewish intelligentsia." At this point "thinking Jews... realised with a horror that in
the way they had defined themselves their whole life they had no place in Israel," because as
it turned out for Israel you had to be immersed in Jewish national culture - and so only then
"the arrivals realised their tragic mistake: there had been no point to leaving Russia"[38]
(although this was also due to the loss of social position) - and letters back warned those
who hadn't left yet of this. "Their tone and content at that time was almost universally
negative. Israel was presented as a country where the government intervenes in and seeks
to act paternally in all aspects of a citizen's life."[39] "A prejudice against emigration to Israel
began to form among many as early as the mid-1970s. "[40] "The firm opinion of Israel that
the Moscow and Leningrad intelligentsia began to acquire was of a closed, spiritually
impoverished society, buried in its own narrow national problems and letting today's
ideological demands have control over the culture.... At best ... it is a cultural backwater, at
worst ... yet another totalitarian government, lacking only a coercive apparatus. "[41] "Many

408

Soviet Jews gained the impression, not without reason, that in leaving the USSR for Israel
they were exchanging one authoritarian regime for another."[42]

When in 1972-73 more than 30,000 Soviet Jews had left for Israel per year, Golda Meir used
to meet them personally at the airport and wept, and the Israeli press ca Ned their mass
arrivals "the Miracle of the 20th century." Backthen "everyone left for Israel. Those who
took the road to Rome," that is to say not to Israel, "were pointed out. But then the number
of arrivals started to fall from year to year. It decreased from tens of thousands to thousands,
from thousands to hundreds, from hundreds to a few lone individuals. In Vienna, it was no
longer those taking the road to Rome [the next stop on the road to the final desired
destination, usually the U.S.] who were pointed out, it was those 'loners,' those 'clowns,'
those 'nuts,' who still left for Israel. "[43] "Backthen Israel used to be the 'norm' and you had
to explain why you were going 'past' it, but it was the other way round now: it was those
planning to leave for Israel that often had to explain their decision. "[44]

"Only the first wave was idealistic"; "starting with 1974, so to speakthe second echelon of
Jews began to leave the USSR, and for those Israel might have been attractive, but mainly
from a distance." [45] Another's consideration: "Perhaps the phenomenon of neshira
[neshira - dispersal on the way to Israel; noshrim - the dispersed ones] is somehow
connected to the fact that initial emigration used to be from the hinterlands [of the USSR],
where [Jewish] traditions were strong, and now it's more from the centre, where Jews have
substantially sundered themselves from their traditions. "[46]

Anyway, "the more open were the doors into Israel, the less Jewish was the efflux," the
majority of activists barely knowing the Hebrew alpha bet. [47] "Not to find their Jewishness,
but to get rid of it ... was now the main reason for emigration."[48] They joked in Israel that
"the world has not been filled with the clatter of Jewish feet running to settle in their own
home.... Subsequent waves quickly took into account the mistake of the vanguard, and
instead enthusiastically leapt en masse to where others' hands had already built their own
life. En masse, it should be noted, for here finally was that much spoken of 'Jewish
unity."'[49] But of course these people "left the USSR in search of 'intellectual freedom,' and
so must live in Germany or England" or more simply in the United States. [50] And a popular
excuse was that the Diaspora is needed as "somebody has to give money to resource-less
Israel and to make noise when it is being bullied! But on the other hand, the Diaspora
perpetuates anti-Semitism. "[51]

A. Voronel made a broader point here: ""The situation of Russian Jews and the problem of
their liberation is a reflection of the all-Jewish crisis.... The problems of Soviet Jews help us to
see the disarray in our own ranks"; "the cynicism of Soviet Jews" in using calls from made up
relatives in Israel instead of "accepting their fate, the Way of Honour, is nothing more than a
reflection of the cynicism and the rot affecting the whole Jewish (and non-Jewish) world";
"questions of conscience move further and further into background under the influence of
the business, the competition and the unlimited possibilities of the Free World."[52]

409

So it's all quite simple - it was just a mass escape from the harsh Soviet life to the easy
Western one, quite understandable on a human level. But then what's about "repatriation?"
And what is the "spiritual superiority" of those who dared to leave over those who stayed in
the "country of slaves"? In fighting in those days for emigration Soviet Jews loudly
demanded: "Let my people go!" But that was a truncated quote. The Bible said: "Let my
people go, that they may hold a feast unto me in the wilderness." (Ex. 5:1) Yet somehow too
many of those released went not into the desert, but to the abundance of America.

***

Can we nonetheless say that in the early years of sudden and successful emigration to Israel,
it was the Zionists beliefs and ambitions that acted as the prime stimulus for Jews to leave?
The testimony of various Jewish writers would suggest not.

"The Soviet situation of the end of the 1960s was one of Aliyah, not of a Zionist movement.
There were many people psychologically ready to flee the USSR. What can be called a Zionist
movement was entirely subsidiary to this group of people. "[53] Those who joined makeshift
centres dedicated to the actual study of Jewish history and culture "were mostly
characterised by a complete lack of the careerism so common among the Soviet-Jewish
intelligentsia. This was why they dedicated the entirety of their free time to Jewish
affairs."[54] For them the "era of the Hebrew teachers" had started even as early as the end
of the 1970s, and by the beginning of the 1980s these "Torah teachers were the only ones
who still influenced the minds. "[55]

The motives of many others who emigrated are explained as follows: "The Soviet
government has placed obstacles in the way of achieving the most important things -
professional advancement," and so "Jewry is in danger of degradation." [56] "They were
driven into Jewishness, and then into Zionism ... by their faceless bureaucratic nemesis. "[57]
"Many ... had never encountered anti-Semitism or political persecution. What burdened
them was the dead end that their lives as Soviet Jews had become - as bearers of a
contradiction from which they could free themselves neither by 'assimilation' nor by their
'Jewishness"'[58] "There was a growing sense of incompatibility and sorrow"; "dozens and
dozens of dolts ... are dragging you into insignificance ... are pushing you to the bottom."[59]
So came the longing to escape the Soviet Union. "This bright hope, when a man under the
complete control of the Soviet government could in three months become free ...was
genuinely exhilarating. "[60]

Of course, a complex emotional environment developed around the act of departure. A
writer says: the majority of Soviet Jews are "using the same 'Zionist' door ... they sadly leave
that familiar, that tolerant Russia" (a slip, but one that is closerto the truth, as the author
had meant to say "tolerated by" Jews)[61]. Or said thusly: "The vast majority decided to
emigrate with their heads, while their insides," that is to say concern with being part of a

410

country and its traditions, "were against."[62] No one can judge to what extent this was a
"majority." But as we've seen the mood varied from the good poetry of Liya Vladimorova:

But for you my beloved, for you the proud,

I bequest the memories and the departure

to the then-popular joke: "Could the last person to leave please turn off the lights."

This growing desire to emigrate among Soviet Jews coincided with the beginning of the
"dissident" movement in the USSR. These developments were not entirely independent: "for
some of them [Jewish intellectuals] 'Jewish ethnic consciousness in the USSR' was a new
vector of intellectual development ... a new form of heterodoxy," [63] and they regarded
their own impatient escape from the country as also a desperately important political cause.
In essence, the dilemma facing the Zionists at the start of the 20th century was repeated: if it
is your aim to leave Russia, should you at the same time maintain a political struggle within
it? Backthen, most had answered "yes" to the struggle; now, most answered "no." But an
increasingly daredevil attitude to emigration could not but feed a similarly daredevil attitude
to politics, and sometimes the daredevils were one and the same. So for example (in 1976)
several activists in the Jewish movement — V. Rubin, A. Sharansky, V. Slepak — together
made an independent decision to support the "Helsinki Group" of dissidents, "but this was
regarded in Jewish circles as an unjustifiable and unreasonable risk," as it would lead "to the
immediate and total escalation of the government's repression of Jewish activism," and
would moreover turn the Jewish movement "into the property of dissidents. "[64]

On the other side, many dissidents took advantage of the synchronicity of the two
movements, and used emigration as a means of escape from their political battlefield for
their own safety. They found theoretical justifications for this: "Any honest man in the USSR
is an eternal debtor to Israel, and here is why.... The emigration breech was made in the iron
curtain thanks to Israel ... it protects the rear of those few people willing to oppose the
tyranny of the Communist Party of the Soviet Union [CPSU] and to fight for human rights in
the USSR. The absence of this 'emergency exit' would be deadly to the current democratic
movement."[65]

It has to be admitted that this is a very cynical justification, and that it says little good of the
dissident movement as a whole. A hostile critic then noted: "these 'opponents' [of the CPSU]
are playing an odd game: they become involved in the democratic movement, already sure
of an 'emergency exit' for themselves. But by this they demonstrate the temporary and
inconsequential character of their activity. Do potential emigrants have the right to speak of
changing Russia, or especially on behalf of Russia?"[66]

One dissident science fiction author (and later, after emigration, a Russian Orthodox priest)
suggested this formulation, that Jewish emigration creates "a revolution in the mind of
Soviet man"; "the Jews, in fighting for the right to leave, become transformed into fighters

411

for freedom" in general. ..."The Jewish movement serves as a social gland that begins to
secrete the hormones of rights awareness;" it has become "a sort of ferment perpetuating
dissidence." "Russia is becoming 'deserted,'" "that 'abroad/ so mythical before, is becoming
populated by our own people," "the Jewish Exodus ... is gradually leading totalitarian Soviet
Moscow to the plains of freedom." [67]

This view was readily accepted and in the coming years came to be loudly trumpeted: "the
right to emigrate is the primary human right." It was repeated often and in unison that this
was an "enforced escape," and "talk about the privileged position Jews occupy with regards
to emigration is slander."[68]

Yes, taking a lifeboat from a sinking ship is indeed an act of necessity. But to own a lifeboat is
a great privilege, and after the gruelling ordeals of half a century in the USSR Jews owned
one, while the rest did not. Those more perceptive expressed a more conscientious feeling:
"It is fine to fight for the repatriation of Jews, it is understandable, and it is fine to fight for
the right to emigrate for everyone - that too is understandable; but you cannot fight for the
right to emigrate but, for some reason, only for Jews."[69] Contrary to the self-satisfied
theoreticians of emigration, and their belief that it brought all Soviet people closer to
emigrating abroad and so partly freed them, in reality those unable to emigrate came to feel
more hopeless, to an even greater extent fooled and enslaved. There were emigrants who
understood this: "What is cruellest about this situation is that it is Jews who are leaving. It
has bizarrely become a question of something akin to a certificate of authenticity." [70]

Precisely. But they chose to blind themselves to this.

What could the remaining residents of "totalitarian Moscow" think? There was a great
variety of responses, from grievance ("You, Jews, are allowed to leave and we aren't...") to
the despair of intellectuals. L.KChukovksaya expressed it in conversation to me: "Dozens of
valuable people are leaving, and as a result human bonds vital for the country are ripped
apart. The knots that hold together the fabric of culture are being undone."

To repeat the lesson: "Russia is becoming deserted."

We can read the thoughtful comments of an emigrant Jewish author about this Departure:
"Russian Jewry were pathfinders in their experiment to merge with the Russian people and
Russian culture, they became involved in Russia's fate and history, and, repulsed away as if
by a similarly charged body, left." (What an accurate and penetrating comparison!) "What is
most stunning about this Departure is how, at the moment of greatest assimilation,
voluntary it was.... The pathetic character of the Russian Aliyah of the 1970s ... was that we
were not exiled from the country on a king's order or by the decision of party and parliament,
and we were not fleeing to save ourselves from the whips of an enraged popular pogrom ...
this fact is not immediately obvious to the participants in this historical event. "[71]

412

No doubt, the Jewish emigration from the USSR ushered in a great historical shift. The
beginning of the Exodus drew a line under an epoch lasting two centuries of coerced co-
existence between Jews and Russians. From that point every Soviet Jew was free to choose
for himself — to live in Russia or outside it. By the second half of the 1980s each was entirely
free to leave for Israel without struggle.

The events that took place over two centuries of Jewish life in Russia -the Pale of
Settlement,the escape from its stultifying confines, the flowering, the ascension to the ruling
circles of Russia, then the new constraints, and finally the Exodus - none of these are
random streams on the outskirts of history. Jewry had completed its spread from its origin
on the Mediterranean Sea to as faraway as Eastern Europe, and it was now returning back
to its point of origin.

We can see in both this spread and in its reversal a supra-human design. Perhaps those that
come after us will have the opportunity to see it more clearly and to solve its mystery.

Sources:

[I] F. Kolker. Novyi plan pomoshchi sovetskomu evreistvu [A New Plan for Assistanceto the Soviet Jewry]. //
"22": Obshchestvenno-pol iticheskiy i literaturniy zhurnal evreyskoy intel ligentsii izSSSR v Izraile [Social, Pol itical
and Literary Journal of the Jewish Intelligentsia from the USSR in Israel (henceforth - "22")] . Tel -Aviv, 1983, (31),
p. 145.

[2] V. Boguslavsky.Otsyi deti russkoi alii [Fathers and Children of Russian Aliyah].// "22", 1978,(2), p. 176.

[3] I. Domalsky.Tekhnologiya nenavisti [The Technology of Hate]. // Vremya i my: Mezhdunarodny zhurnal
literatury i obshchestvennykh problem [Epoch and We: International Journal of Literature and Social Problems
(henceforth - EW)]. Tel Aviv, 1978, (25), p. 106-107.

[4] Ya. Voronel. U kazhdogo svoi dom [Everyone Has a Home]. // "22", 1978, (2), p. 150-151.

[5] I. Domalsky.Tekhnologiya nenavisti [The Technology of Hate]. // EW. Tel Aviv, 1978, (25), p. 129.

[6] D. Shturman. Razmyshleniya nadrukopisyu [Mulling over the Manuscript].// "22", 1980,812), p. 133.

[7] Aleksandr Gal ich. Pesni. Stikhi. Poemy. Kinopovest. Piesa. Statii [Songs. Verses. Poems. Movie-essay. Piece.
Essays]. Ekaterinburg, U-Faktoriya, 1998, p. 586.

[8] Rani Aren. V russkomgalute [In the Russian Galuth]. // "22", 1981, (19), p. 133-135,137.

[9] G. Pomerantz. Chelovek niotkuda [A Man from Nowhere]. From G. Pomerantz, Unpublished. Frankfurt:
Posev, 1972, p. 161, 166.

[10] A. Voronel. Trepet iudeiskikh zabot [The Thril Is of Jewish Worries]. 2nd Edition, Ramat-Gahn: Moscow-
Jerusalem, 1981, p. 122.

[II] M. Deich.Zapiski postoronnego [Notes of an outsider]// "22," 1982,(26), p. 156.

[12] R. Rutman. Ukhodyashchemu - poklon, ostayushchemusya - bratstvo [Farewell to those who leaves,
brotherhood to those who stay]. //The New Journal, 1973, (112), p. 286.

[13] V. Boguslavsky.VzashchituKunyaeva [In Defence ofKunyaev]. //"22", 1980,(16), p. 176.

413

[14] N. Ilsky. Istoriya i samosoznanie [The Historyand Consciousness]. //The Jews inthe USSR, 1977, (15):
citation from "22", 1978, (1), p. 202.

[15] A. Eterman. Tretye pokolenie [The Third Generation]. Interview. // "22", 1986, (47), p. 124.
[16] V. Boguslavsky.Uistokov[At the Origins]. Interview.// "22", 1986, (47), p. 102,105-108.
[17] Ibid., p. 109.

[18] V. Boguslavsky.Oglyanis v razdumye [Look Behind and Think]. Panel discussion.// "22", 1982,(24), p. 113.

[19] V. Boguslavsky.Otsyi deti russkoi alii [Fathers and Chi Idren of Russian Aliyah].// "22", 1978, (2), p. 176-
177.

[20]I.Oren. Ispoved [Confession] // "22", 1979, (7), p. 140.

[21] V. Boguslavsky.Otsyi deti russkoi alii [Fathers and Children of Russian Aliyah].// "22", 1978, (2), p. 177-
178.

[22] V. Boguslavsky.Uistokov[At the Origins]. Interview.// "22", 1986, (47), p. 121.

[23] G. Fain.V roli vysokooplachivaemykh shveitzarov [In the Role of Highly Paid Doorkeepers]. // EW, Tel Aviv,
1976,(12), p. 135.

[24] I. Domalsky. Tekhnologiya nenavisti [The Technology of Hate]. // EW. Tel Aviv, 1978, (25), p. 106.
[25] R. Nudelman. Oglyanis v razdumye [Look Behind and Think]. Panel discussion. //"22", 1982, (24), p. 141.
[26] N. Rubinshtein.Ktochitatel?[Who is the Reader?] // EW, Tel Aviv, 1976,(7), p. 131.
[27] E. Manevich. Letter to the editor. // EW, New York, 1985, (85), p. 230-231.

[28] V. Perelman. Krusheniechuda: prichiny i sledstviya. Beseda s G. Rosenblyumom [Collapseofthe Miracle:
Causes and Consequences. Conversation with G. Rosenblum]. // EW, Tel Aviv, 1977, (24), p. 128.

[29] Kratkaya Evreiskaya Entsiklopediya [The Short Jewish Encyclopedia (henceforth —SJE)]. Jerusalem, 1996. v.
8, p. 380.

[30] A. Voronel. Vmesto poslesloviya [Instead of Afterword]. // "22", 1983,(31), p. 140.

[31] V. Boguslavsky.Oni nichegone ponyali [They still don'tget it].// "22", 1984, (38), p. 156.

[32] F. Kolker. Novy plan pomoshchi sovetskomu evreistvu [A New Plan for Assistancetothe Soviet Jewry]. //
"22", 1983,(31), p. 144.

[33] Yu. Shtern. Situatsia neustoichiva i potomu opasna [The Situation is UnstableandTherefore Dangerous].
Interview. // "22", 1984, (38), p. 132,133.

[34] E. Manevich. Novaya emigratsiya:slukhi i realnost [New Emigration: the Rumors and Reality] . // EW, New
York, 1985,(87), p. 107-108.

[35] F. Kolker. Novy plan pomoshchi sovetskomu evreistvu [A New Plan for Assistancetothe Soviet Jewry]. //
"22", 1983,(31), p. 144.

[36] V. Perelman. Oglyanis vsomnenii [Look Back in Doubt]. // EW, New York, 1982,(66), p. 152.

414

[37] S. Tsirul nikov. Izrail -god 1986 [Israel, the Year of 1986] . // EW, New York, 1986, (88), p. 135.

[38] G. Fain.V roli vysokooplachivaemykh shveitzarov [In the Role of Highly Paid Doorkeepers]. // EW, Tel Aviv,
1976,(12), p. 135-136.

[39] E. Manevich. Novaya emigratsiya:slukhi i realnost [New Emigration: the Rumors and Reality] . // EW, New
York, 1985,(87), p. 111.

[40] E. Finkelshtein.Most, kotory rukhnul ... [The Bridge that Had Collapsed]. // "22", 1984,(38), p. 148.
[41] E. Sotnikova. Letter to Editor.// EW, Tel Aviv, 1978,(25), p. 214.

[42] M. Nudler. Oglyanis v razdumye [Look Behind and Think]. Panel discussion.// "22", 1982,(24), p. 138.
[43] V. Perel man. Letter to Editor. // EW, Tel Aviv, 1977, (23), p. 217.

[44] Yu. Shtern. Dvoinaya otvetstvennost [Dual Liability]. Interview// "22", 1981,(21), p. 126.

[45] E. Manevich. Novaya emigratsiya:slukhi i realnost [New Emigration: the Rumors and Reality]. // EW, New
York, 1985,(87), p. 109-110.

[46] G. Freiman. Dialogob aliei emigratsii [The Dialog(with Voronel) on Aliyah and Emigration].// "22", 1983,
(31), p. 119.

[47] A. Eterman. Tretye pokolenie [The Third Generation] Interview// "22", 1986,(47), p. 126

[48] B. Orlov. Puti-dorogi "rimskikh piligrimov" [The Ways and Roads of "Roman Pilgrims"] // EW, Tel Aviv, 1977,
(14), p. 126.

[49] A. Voronel. Oglyanis v razdumye [Look Behind andThink]. Panel discussion. //"22", 1982, (24), p. 117-118.
[50] E. Levin. Oglyanis v razdumye [Look Behind andThink]. Panel discussion.// "22", 1982,(24), p. 127.
[51] A. Dobrovich. Letter to Editor. // "22", 1989, (67), p. 218.

[52] A. Voronel. Vmesto poslesloviya [Instead of Afterword]. // "22", 1983, (31), p. 139-141.

[53] V. Bogusl avsky. Oglyanis v razdumye [Look Behind and Think]. Panel discussion.// "22", 1982,(2 4), p. 139.

[54] V. Boguslavsky.Uistokov[At the Origins]. Interview.// "22", 1986, (47), p. 105.

[55] A. Eterman. Tretye pokolenie [The Third Generation]. Interview // "22", 1986, (47), p. 136-140.

[56] A. Voronel. Dialogob aliei emigratsii [The Dial og (with G. Freiman) on Aliyah and Emigration].// "22",
1983,(31), p. 119.

[57] Lev Kopelev. O pravdei terpimosti [On Truth and Tolerance]. New York: Khronika Press, 1982, c. 61.
[58] Editorial. (R.Nudel man] // "22", 1979,(7), p. 97.

[59] E. Angenits.Spuskvbezdnu [Descend into Abyss]. // "22", 1980,(15), p. 166,167.

[60] A. Eterman. Tretye pokolenie [The Third Generation] Interview// "22", 1986,(47), p. 125.

[61] V. Boguslavsky.VzashchituKunyaeva [In Defence of Kunyaev]. //"22", 1980,(16), p. 175.

415

[62] V. Lyubarsky.Chto del at, a ne kto vinovat[The Question Is Not Who Is Guilty, But What to Do].// EW, New
York, 1990,(109), p. 129.

[63] B. Khazanov. Novaya Rossiya [The New Russia]. // EW, Tel Aviv, 1976,(8), p. 143.

[64] V. Lazaris. Ironicheskaya pesenka [Ironic Song].// "22", 1978, (2), p. 207.

[65] I.Melchuk. Letter to Editor// EW, Tel Aviv, 1977, (23), p. 213-214.

[66] V. Lazaris. Ironicheskaya pesenka [Ironic Song].// "22", 1978, (2), p. 200.

[67] M. Aksenov-Meerson. Evreiskii iskhod vrossiiskoi perspective [The Jewish Exodus from Russian Point of
View]. // EW, Tel Aviv, 1979, (41).

[68] G. Sukharevskaya. Letter to Editor. // Seven Days, New York, 1984, (51).

[69] I.Shlomovich. Oglyanisvrazdumye [Look Behind and Think]. Panel discussion.// "22", 1982,(24), p. 138.
[70] B. Khazanov. Novaya Rossiya [The New Russia] // EW, Tel Aviv, 1976, (8), p. 143.

[71] B. Orlov. Ne tevy uchili alfavity [You HaveStudied Wrong Alphabets]. // EW, Tel Aviv, 1975, (1), p. 127-128.

416

Chapter 27: About the assimilation. Author's

afterword

When and how did this extraordinary Jewish status of "guests everywhere" begin? The
conventional wisdom suggests thatthe centuries -old Jewish diaspora should be dated from
the destruction of Jerusalem by Titus in AD70; and that, after being thrown out of their
native land, the Jews began wandering around the world. However, it is not true because
"the great majority of the Jews were already dispersed by that time; hardly more than one-
eighth of the nation lived in Palestine. "[1] The Jewish Diaspora had begun much earlier: "The
Jews were mainly a dispersed nation by the time of the Babylonian captivity [6th century
B.C.] and, possibly, even earlier; Palestine was only a religious and, to certain extent, a
cultural center." [2]

Scattering of the Jews was already foretold in the Pentateuch. "I will scatter you among the
nations" (Leviticus 26:33). "Yahweh will scatter you among the peoples, and you shall be left
few in number among the nations" (Deuteronomy 4:27).

"Only a small part of the Jews had returned from the [Babylonian] captivity; many had
remained in Babylon as they did not want to abandon their property." Large settlements
were established outside of Palestine; "large numbers of Jews concentrated ...in major trade
and industrial centers of the ancient world." (For example, in Alexandria under Ptolemaic
dynasty, Jews accounted for two-fifth of the population.) "They were, mainly, traders and
craftsmen. "[3] The Jewish-Hellenistic philosopher Philo Judaeus (who died in the middle of
the 1st century, 20 years before the destruction of the Temple) states: "[The Jews] regard
the Holy City as their metropolis because the Holy Temple of Almighty God is situated there,
and they call "homeland" the countries where they live, and where their fathers,
grandfathers, great-grandfathers and ancient forebears lived, and where they were born and
brought up." [4]

Mikhail Gershenzon mused on the fates of the Jewish nation after the Babylonian captivity:
"[The Jews] took roots in foreign lands and, contrary to expectations, didn't aspire to return
to their old homeland." "Just recall: the Kingdom of Judah was still there, yet most of the
Jews were already scattered across the whole Middle East; the Second Temple still stood in
all its splendor, but the Language of the Bible was no longer heard on the streets and in the
houses of Jerusalem; everybody spoke either Syrian or Greek there." Even back then the
Jews were inclined to think: "We should not hold dear our national independence, we
should learn to live without it, under foreign rule; we should not become attached to a land
or to a single language. "[5]

Modern Jewish authors agree: "The Jews in the ancient world were scattered and
established large centers in the Diaspora even before the collapse of Jewish nationhood. "[6]
"The nation which was given the Law did not want to return to its native country. There is

417

some very profound and still not understood meaning in it. It is much easierto chat about
Jewish values and about the preservation of Jewry than to explain the true reasons for such
a long Galut."[7] (Even in the mid-20th century the Hebrew language still had no word for
"Diaspora" as for the living in the voluntary scattering, there was only "Galut," referring to
the forced exile.)

From the historical evidence we see that the scattering of the Jews was not solely their
unfortunate fate, but also a voluntary quest. Indeed, it was a bemoaned disaster, but could it
also be a method of making life easier?This is an important question in attempting to
understand the Diaspora.

The Jews still do not have a generally accepted view on the Diaspora, whether it has been
blessing forthem or a bane.

Zionism, from the very moment of its birth, responded to this question firmly (and fully in
line with its essence): "Our scattering is our biggest curse; it brings us no good, and no
advantages and no peace to others as well.... We are guests everywhere ... and we are still
unwanted, everybody wants to get rid of us. "[8] "To be a homeless man, feeling as a guest
everywhere — this is the true curse of exile, its real bitterness !"[9] "Some say that having
several 'homes' improves chances to survive for the Jews. In my view, a nation staying in
many other's homes and not caring about its own cannot expect security. The availability of
many homes corrupts."[10]

Yet the opposite opinion is even more prevalent, and it seems to be more credible. "Perhaps,
the Jewish nation had survived and persevered not in spite of its exile, but because of it; the
Jewish Diaspora is not an episode, but the organic 'ingredient' of Jewish history."[ll]

"Was the Jewish nation preserved in all its uniqueness in spite of the exile and scattering or
because of it? The tragedy of Jerusalem in AD70 destroyed the state, yet it was necessary to
save the people"; "the extraordinarily intensified instinct of national self-preservation"
prompted Jews toward salvation through Diaspora. "[12] "Jewry was never able to fully
comprehend its situation and the causes for it. They saw exile as the punishment for their
sins, yet time and time again it turned out to be the dispensation by which the Lord has
distinguished his nation. Through the Diaspora, the Jew worked out the mark of the Chosen
he foresaw on his brow.... The scattered state of the nation is not unnatural for him....
Already in the periods of the most comfortable existence in their own state, Jewry was
stationing garrisons on its route and spearheading vanguards in all directions, as if sensing its
future dispersion and getting ready to retreat to the positions it had prepared in advance."
"Thus, the Diaspora is a special form of Jewish existence in space and time of this world. "[13]
And look how awesomely mobile are the Jews in Diaspora. "The Jewish people never strike
root in one place, even after several generations."[14]

But after they were so widely scattered and had become small minorities among other
nations, the Jews had to develop a clear position toward those nations — how to behave

418

among them and how to relate to them, to seek ultimate bonding and merging with those
nations, or to reject them and separate from them? The Holy Scripture contains quite a few
covenants of isolation. The Jews avoided even their closest kindred neighbors, the
Samaritans and Israelites, so irreconcilably that it was not permitted to even take a piece of
bread from them. Mixed marriages were very strictly forbidden. "We will not give our
daughters to the peoples of the land or take their daughters for our sons." (Nehemiah 10:30)
And Ezra had ordered them to dissolve even the existing marriages, even those with children.

Thus, living in Diaspora for thousands of years, the Jews did not mix with other nations, just
as butter does not mix with water, but comes to the surface and floats. During all those long
centuries, they perceived themselves as something distinct, and until the 18th century "the
Jews as a nation have never shown any inclination for assimilation." The pre-revolutionary
Jewish Encyclopedia, while quoting Marx's assertion that "the Jews had not assimilated,
because they represented the highest economic class, that is the class of capitalists amidst
the agricultural and petty bourgeois nations," objects, saying that the economy was
secondary: "the Jews of the Diaspora have consciously established their own economy which
protected them from assimilation. They did it because they were conscious of their cultural
superiority," which, for its part, was created by "the spiritual meaning of Judaism in its most
complete form. The latter protected them from imitation."[15]

But "from the mid-18th century the Jews started to believe in assimilation, and that
becomes ... the ferment of decomposition of the Jewish nation in Western Europe of the
19th century." Assimilation begins when "the surrounding culture reaches the height held by
the Jewish culture, or when the Jewry ceases to create new values." The national will of the
European Jews was weakened by the end of the 18th century; it had lost ground because of
extremely long waiting. Other nations began creating brilliant cultures that eclipsed Jewish
culture. "[16] And exactly then Napoleon launched the Pan-European emancipation; in one
country after another, the roads to social equality were opening before the Jews, and that
facilitated assimilation. (There is an important caveat here: "There is no unilateral
assimilation," and "the assimilating Jews supplemented the host cultures with Jewish
national traits." Heine and Borne, Rica rdo and Marx, Beaconsfield-Disraeli and Lassalle,
Meyerbeer and Mendelssohn — "during their assimilation into the host cultures, they added
Jewish elements to them. "[17])

In some cases, assimilation leads to a brighter creative personal self-fulfillment. But, overall,
"assimilation was the price paid by the Jews for the benefit of having access to the European
culture. Educated Jews convinced themselves that "the Jews are not a nation, but only a
religious group. "[18] "The Jewish nation, after it joined the realm of European nations,
began to lose its national uniqueness ... only the Jew from the ghetto retained pronounced
national traits ... while the intelligent Jew tried with all his strength to look unlike a typical
Jew." Thus spread "the theory that there is no Jewish nation, but only 'the Poles, Frenchmen
and Germans of Mosaic Law. "'[19]

419

Marx, and then Lenin sawthe solution of Jewish question inthe full assimilation of the Jews
in the countries of their residence.

In contrast to the clumsiness of those ideologues, the ideas of M.O. Gershenzon are much
more interesting. He put them forward late in life, in 1920, and they are all the more
interesting because the lofty thinker Gershenzon was a completely assimilated Russian Jew.
Nevertheless, the Jewish question was alive and well in his mind. He explored it in his article
The Destinies of the Jewish Nation.

Unlike the contemporary Jewish Encyclopedia, Gershenzon believes that Jewish assimilation
is the ancient phenomenon, from time immemorial. One voice constantly "tempted him [the
Jew] to blend with the environment — hence comes this ineradicable and ancient Jewish
aspiration to assimilate." Yet another voice "demanded above all things to preserve his
national uniqueness. The whole story of scattering is the never-ending struggle of two wills
within Jewry: the human will against the superhuman one, the individual against the
collective.... The requirements of the national will towards the individual were so ruthless
and almost beyond human power, that without having a great hope common to all Jewry,
the Jew would succumb to despair every now and then, and would be tempted to fall away
from his brethren and desert that strange and painful common cause." Contrary to the view
that it is not difficult to explain why assimilation began precisely at the end of the 18th
century, Gershenzon is rather surprised: "Is it not strange that assimilation so unexpectedly
accelerated exactly during the last one hundred years and it continues to intensify with each
passing hour? Shouldn't the temptation to fall apart be diminished greatly nowadays, when
the Jews obtained equal rights everywhere?" No, he replies: "It is not the external force that
splits the Jews; Jewry disintegrates from the inside. The main pi liar of Jewry, the religious
unity of the Jewish nation, is decayed and rotten." So, what about assimilation, where does
it lead to? "At first sight, it appears that ... [the Jews] are imbued, to the marrow of their
bones, with the cosmopolitan spirit or, at least, with the spirit of the local culture; they share
beliefs and fixations of the people around them." Yet it is not exactly like that: "They love the
same things, but not in the same way.... They indeed crave to embrace the alien gods... They
strive to accept the way of life of modern culture.... They pretend that they already love all
that — truly love, and they are even able to convince themselves of that." Alas! One can only
love his own faith, "the one born in the throes from the depths of the soul. "[20]

Jewish authors genuinely express the spiritual torment experienced by the assimilating Jew.
"If you decided to pretend that you are not a Jew, or to change your religion, you are
doomed to unending internal struggle with your Jewish identity.... You live in terrible
tension.... In a way, this is immoral, a sort of spiritual self-violation."[21] (This inner conflict
was amazingly described by Chekhov in his essayTumbleweed.) "This evil stepmother —
assimilation ... forced the individual to adapt to everything: to the meaning of life and human
relations, to demands and needs, to the way of life and habits. It crippled the psychology of
the nation in general and ... that of the national intelligentsia in particular." It compelled

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people "to renounce their own identity, and, ultimately, led to self-destruction. "[22] "It is a
painful and humiliating search of identity."[23] But even "the most complete assimilation is
ephemeral: it never becomes natural," it does not liberate "from the need to be on guard"
all the time. [24]

In addition to the lackof trust on the part of surrounding native people, assimilating Jews
come under fire from their fellow Jews; they are accused of "consumerism and conformism,"
of "the desire to desert their people, to dispose of their Jewish identity," and of "the
national defection. "[25]

Nevertheless, during the 19th century everything indicated that assimilation was feasible
and necessary, that it was predetermined and even inevitable. Yet the emergence of Zionism
casta completely new light on this problem. Before Zionism, "every Jew suffered from
painful duality,"[26] the dissonance between the religious tradition and the surrounding
external world.

In the early 20th century Jabotinsky wrote: "When the Jew adopts a foreign culture ... one
should not trust the depth and strength of such conversion. The assimilated Jew cannot
withstand a single onslaught, he abandons the 'adopted' culture without any resistance
whatsoever, as soon as he sees that the power of that culture is over ... he cannot be the
pillarfor such a culture." He provided a shining example of the Germanized Austria -Hungary,
when, with the growth of Czech, Hungarian and Polish cultures, Germanized Jews actively
conformed to new ways of life. "It is all about certain hard realities of the natural
relationship between a man and his culture, the culture created by his ancestors. "[27] This
observation is true, of course, though "hard realities" sounds somewhat dry. (Jabotinsky not
only objected to assimilation fiercely, he also insistently warned the Jews to avoid Russian
politics, literature and art, cautioning that after a while the Russians would inevitably turn
down such service. [28])

Many individual and collective examples, both in Europe and Russia, in the past and
nowadays, illustrate the fragility of Jewish assimilation.

Consider Benjamin Disraeli, the son of a non-religious father; he was baptized in adolescence
and he did not just display the English way of life, he became no less than the symbol of the
British Empire. So, what did he dream about at leisure, while riding his novel -writing hobby-
horse? He wrote about exceptional merits and Messianism of the Jews, expressed his ardent
love to Palestine, and dreamt of restoring the Israeli homeland![29]

And what's about Gershenzon? He was a prominent historian of Russian culture and an
expert on Pushkin. He was even criticized for his "Slavophilism." But, nevertheless, at the
end of his life, he wrote: "Accustomed to European culture from a tender age, I deeply
imbibed its spirit ... and I truly love many things in it.... But deep in my mind I live differently.
For many years a secret voice from within appeals to me persistently and incessantly: This is
not yours! This is not yours! A strange will inside me sorrowfully turns away from [Russian]

421

culture, from everything happening and spoken around me.... I live like a stranger who has
adapted to a foreign country; the natives love me, and I love them too; I zealously work for
their benefit ... yet I feel lama stranger, and I secretly yearn for the fields of my
homeland." [30]

After this confession of Gershenzon, it is appropriate to formulate the key thesis of this
chapter. There are different types of assimilation: civil and domestic assimilation, when the
assimilated individual is completely immersed in the surrounding life and accepts the
interests of the native nation (in that sense, the overwhelming majority of Russian, European
and American Jews would perhaps consider themselves assimilated); cultural assimilation;
and, at the extreme, spiritual assimilation, which also happens, albeit rarely. The latter is
more complex and does not result from the former two types of assimilation. (In the opinion
of a critic, The Correspondence between Two Corners by Vyacheslav Ivanov and M.O.
Gershenzon, that "small book of tremendous importance", serves as "a proof of the
inadequacy of Jewish assimilation, even in the case of apparently complete cultural
assimilation. "[31])

Or take another individual, [M. Krol], a revolutionary in his youth and a "converted" emigre
after the revolution, he marvels that the Russian Jews even in their new countries of
emigration demonstrated "a huge amount of national energy" and were building an "original
Jewish culture" there. Even in London the Jews had their own Yiddish schools, their own
social organizations, and their own solid economics; they did not merge with the English way
of life, but only accommodated to its demands and reinforced the original English Jewry.
(The latter even had their own British Council of Jews, and called themselves the "Jewish
community of the Great Britain" — note that all this was in England, where Jewish
assimilation was considered all but complete.) He witnessed the same thing in France, and
was particularly impressed by the similar "feat" in the United States. [32]

And there is also that unfailing and reliable Jewish mutual support, that truly outstanding
ability that preserves the Jewish people. Yet it further weakens the stability of assimilation.

It was not only the rise of Zionism that prompted the Jews to reject assimilation. The very
course of the 20th century was not conductive to assimilation.

On the eve of World War II in 1939, a true Zionist, Max Brod, wrote: "It was possible to argue
in support of the theory of assimilation in the days of far less advanced statehood of the
19th century," but "this theory lost any meaning in the era when the peoples increasingly
consolidate"; "we, the Jews, will be inevitably crushed by bellicose nationalistic peoples,
unless we take our fate into our hands and retreat in time. "[33]

Martin Buber had a very stern opinion on this in 1941: "So far, our existence had served only
to shake the thrones of idols, but not to erect the throne of God. This is exactly why our
existence among other nations is so mysterious. We purport to teach others about the
absolute, but in reality we just say 'no' toother nations, or, perhaps, we are actually nothing

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more than just the embodiment of such negation. This is why we have turned into the
nightmare of the nations. "[34]

Then, two deep furrows, the Catastrophe and the emergence of Israel soon afterwards,
crossed the course of Jewish history, shedding new and very bright light on the problem of
assimilation.

Arthur Koestler clearly formulated and expressed his thoughts on the significance of the
state of Israel for world Jewry in his book Promise and Fulfillment: Palestine 1917-1949 and
in an article, Judah at the Crossroads.

An ardent Zionist in his youth, Koestler left Vienna for a Palestinian kibbutz in 1926; he
worked for a few years in Jerusalem as a Hebrew-writing columnist for Jabotinsky's
newspaper; he also reported for several German newspapers. And then he wrote: "If we
exclude from the Jewish religion the mystical craving for the Promised Land, then the very
basis and essence of this religion would disappear." And further, "after the restoration of the
Jewish state, most of the Jewish prayers, rites and symbols lost their meaning.... The God of
Israel has abided by the treaty; he had returned the land of Canaan to Abraham's seed.... If,
however, [the religious Jew] defies the order to return to the land of his ancestors and thus
violates the treaty, he consequently ... anathematizes himself and loses his Jewishness." On
the other hand, it may be difficult for not very religious Jews to understand why they should
make sacrifices to preserve "Jewish values" not included in the religious doctrine. "The
[Jewish] religion loses any sense if you continue to pray about the return to Zion even after
you have grimly determined not to go there." A painful choice, yes, but "the choice that
must be made immediately, for the sake of the next generation.... Do I want to move to
Israel? If I do not, then what right do I have to continue calling myself a Jew and thus to mark
my children with the stigma of isolation? The whole world would sincerely welcome the
assimilation of the Jews," and after three generations or so, "the Jewish question would fade
away." [35]

The London newspaper Jewish Chronicle objected to Koestler: perhaps, "it is much better,
much more reasonable and proper for a Jew from the Diaspora to live as before, at the same
time helping to build the State of Israel?" Yet Koestler remained adamant: "They want both
to have their cake and eat it. This is the route to disaster."[36]

Yet all previous attempts at assimilation ended in failure; so why it should be different this
time? — argued the newspaper. Koestler replied: "Because all previous attempts of
assimilation were based on the wrong assumption that the Jews could be adequate sons of
the host nation, while at the same time preserving their religion and remaining 'the Chosen
people.'" But "ethnic assimilation is impossible if Judaism is preserved; and conversely
Judaism collapses in case of ethnic assimilation. Jewish religion perpetuates the national
isolation — there is nothing you can do about this fact." Therefore, "before the restoration
of Israel, the renunciation of one's Jewish identity was equivalent to refusal to support the

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persecuted and could be regarded as a cowardly surrender." But "now, we are talking not
about surrender, but about a free choice."[37]

Thus, Koestler offered a tough choice to the Diaspora Jews: "to become Israelis or to stop
being Jews. He himself took the latter path. "[38] (Needless to say, Jews in the Diaspora met
Koestler's conclusions mainly with angry criticism.)

Yet those who had chosen the first option, the citizens of the State of Israel, obtained a new
support and, from that, a new view at this eternal problem. For instance, a modern Israeli
author writes sharply: "The Galut Jew is an immoral creature. He uses all the benefits of his
host country but at the same time he does not fully identify with it. These people demand
the status which no other nation in the world has — to be allowed to have two homelands:
the one, where they currently live, and another one, where 'their heart lives .' And after that
they still wonder why they are hated!"[39]

And they do wonder a lot: "Why, why are the Jews so disliked (true, the Jews are disliked,
this is fact; otherwise, why strive for liberation?)? And from what? Apparently, not from our
Jewishness...." "We know very well that we should liberate ourselves, it is absolutely
necessary, though ... we still cannot tell exactly what from. "[40]

A natural question — what should we do to be loved — is seldom asked. Jewish authors
usually see the whole world as hostile to them, and so they give way to grief: "The world is
now split into those who sympathize with the Jewish people, and those seeking to destroy
the Jewish people."[41] Sometimes, there is proud despair: "It is humiliating to rely on the
authorities for the protection from the nation which dislikes you; it is humiliating to thank
ingratiatingly the best and worthiest of this nation, who put in a good word for you. "[42]

Another Israeli disagrees: "In reality, this world is not solely divided on the grounds of one's
attitude toward Jews, as we sometimes think owing to our excessive sensitivity." A. Voronel
agrees: "The Jews pay too much attention to anti-Semites, and too little — to
themselves."[43]

Israel, the Jewish state, must become the center that secures the future of world Jewry. As
early as in the 1920s no other than Albert Einstein wrote to no other than Pyotr Rutenberg, a
former Social Revolutionary and possibly the main author of the revolutionary demands of
January 9, 1905 (he accompanied Orthodox Father Gapon during the workers' procession on
that date but was later one of his executioners; still later, Rutenberg left Russia to rebuild
Palestine): "First of all, your [Palestinian settlers'] lives must be protected, because you
sacrifice yourselves for the sake of the Spirit and in the name the entire Jewish nation. We
must demonstrate that we are a nation with the will to live and that we are strong enough
for the great accomplishment that would consolidate our people and protect our future
generations. For us and for our posterity, the State must become as precious as the Temple
was for our ancestors ."[44]

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Jewish authors support this conviction in many ways: "The Jewish problem, apparently, has
no reliable solution without the Jewish state."[45] "Israel is the center that guarantees the
future of the Jews of the whole world." [46] Israel is the only correct place for Jews, one
where their "historical activity does not result in historical fiasco. "[47]

And only a rumble coming from that tiny and endlessly beleaguered country betrays "the
phantom of the Catastrophe, permanently imprinted in the collective unconscious of the
lsraelis."[48]

* * *

And what is the status of assimilation, the Diaspora, and Israel today?

By the 1990s, assimilation had advanced very far. For example, "for 80-90% of the American
Jews, the modern tendencies of the Jewish life promise gradual assimilation." This holds true
not only for the United States: "Jewish life gradually disappears from most of the Diaspora
communities." Most modern-day Jews "do not have painful memories of the Catastrophe....
They identify with Israel much less than their parents." Doubtlessly, "the role of the Diaspora
is shrinking disastrously, and this is fraught with inevitable loss of its essential characteristics."
"Will our grandchildren remain Jews...? Will the Diaspora survive the end of this millennium
and, if so, for how long? Rabbi Adin Steinsaltz, one of the greatest teachers of our time ...
warns that the Jews of the Diaspora are no longer a group, 'whose survival is guaranteed by
being in jeopardy.'" And because of that, they, paradoxically, "are already on the road to
extinction, participating in the 'Catastrophe of self-destruction.'" Moreover, "anti-Semitism
in Western countries cannot be anymore considered as the element that strengthens Jewish
identity. Anti-Semitic discrimination in politics, business, universities, private clubs, etc. is for
all practical purposes eliminated. "[49] In present-day Europe "there are many Jews who do
not identify as Jews and who react idiosyncratically to any attempt to connect them with
that artificial community." "The assimilated Jew does not want to feel like a Jew; he casts
away the traits of his race (according to Sartre). "[50] The same author offers a scorching
assessment: "European Jews reject their Jewishness; they think it is anti-Semitism that
compels them to be the Jews. Yet that is a contradiction: A Jew identifies as a Jew only when
he is in danger. Then he escapes as a Jew. But when he himself becomes the source of
danger, he is not a Jew." [51]

Thus, "the contours of the collapse of the Diaspora take shape exactly when the Western
Jews enjoy freedom and wealth unprecedented in Jewish history, and when they are, or
appear to be, stronger than ever." And "if the current trends do not change, most of the
Diaspora will simply disappear. We have to admit a real possibility of the humiliating, though
voluntary, gradual degradation of the Diaspora.... Arthur Koestler, the advocate of
assimilation, who in the 1950s predicted the death of the Diaspora, might prove to be right
after a 1 1. "[52]

425

Meanwhile, "the Jews of the world, sometimes even to their own surprise, feel like they are
personally involved in the destiny of Israel." "If, God forbid, Israel is destroyed, then the Jews
in other countries will disappeartoo. I cannot explain why, but the Jews will not survive the
second Catastrophe in this century."[53] Another author attributes the "Jewish mythology of
the imminent Catastrophe" precisely to life in the Diaspora, and this is why "American (and
Soviet) Jews often express such opinions." They prepare for the Catastrophe: should Israel
fall, it will be they who will carry on the Jewish nation. [54] Thus, "almost all of many
hypotheses attempting to explain the purpose of Jewish Diaspora ... recognize that it makes
Jewry nearly indestructible; it guarantees Jewry eternal life within the limits of the existence
of mankind. "[55]

We also encounter quite a bellicose defense of the principle of Diaspora. American professor
Leonard Fayne said: "We oppose the historical demand to make aliyah. We do not feel like
we are in exile." In June 1994 "the President of the World Jewish Congress, Shoshana S.
Cardin, aggressively announced to the Israelis: 'We are not going to become the forage for
aliyah to Israel, and we doubt you have any idea about the richness and harmony of
American Jewish life.'" [56] Others state: "We are interesting for the peoples of the world not
because of peculiarities of our statehood, but because of our Diaspora which is widely
recognized as one of the greatest wonders of world history." [57] Others are rather ironic:
"One rogue came up with ...the elegant excuse that the "choseness" of the Jews is allegedly
nothing else but to be eternally scattered." [58] "The miracle of the restoration of Israel post
factum gave new meaning to the Diaspora; simultaneously, it had brilliantly concluded the
story that could otherwise drag on. In short, it had crowned the miracle of the Diaspora. It
crowned it, but did not abolish it." [59] Yet "it is ironic too, as the goals for which we
struggled so hard and which filled us with such pride and feeling of difference, are already
achieved." [60]

Understanding the fate of the Diaspora and any successful prediction of its future largely
depends on the issue of mixed marriages. Intermarriage is the most powerful and
irreversible mechanism of assimilation. (It is no accident that such unions are so absolutely
forbidden in the Old Testament: "They have dealt faithlessly with the Lord; for they have
borne alien children." (Hosea 5:7)) When Arnold J. Toynbee proposed intermarriage as a
means to fight anti-Semitism, hundreds of rabbis opposed him: "Mass mixed marriage
means the end of Jewry."[61]

A dramatic growth of mixed marriages is observed in the Western countries: "Data
documenting the statistics of 'dissolution' are chilling. In the 1960s 'mixed marriages'
accounted for approximately 6% of Jewish marriages in the United States, the home of the
largest Jewish community in the world. Today [in 1990s], only one generation later, this
number reached 60% — a ten-fold increase. The share of 'mixed marriages' in Europe and
Latin America is approximately the same.... Moreover, apart from the orthodox Jews, almost
all Jewish families in Western countries have an extremely low birth rate." In addition, "only

426

a small minority of children from 'mixed families' are willing to adopt a distinctly Jewish way
of life."[62]

And what about Russia?The Shorter Jewish Encyclopedia provides the following statistics: in
1988 [still under the Soviet regime], in the RSFSR (Russian Soviet Federated Socialist
Republic), 73% of married Jewish men, and 63% of married Jewish women had non-Jewish
spouses (in 1978 these numbers were lower: 13% for men, and 20% for women.). "Actually,
Jews in such marriages tend to lose their Jewish self-consciousness much faster; they more
often identify themselves with other nationalities during census. "[63]

Thus, almost everywhere, to a greater or lesser degree, we have the "erosion of Jewish life,"
"dilution of racial, religious and ethnic borders that, until recently, served as the barriers for
assimilation and 'intermarriage.'" Today, "when common anti-Semitism declined so abruptly,
... the Jews have lost a many great principles that in past used to be strong pillars of self-
identification."^]

The Jews of the Diaspora are often attacked by the Israelis. Thirty and forty years after the
creation of the State of Israel, the Israelis ask Diaspora Jews mockingly and sometimes
angrily: "So, what about modern Jews? Most likely, they will always remain in their true
historical home, in the Galuth."[65] "The Algerian Jews had preferred France to Israel, and
then the majority of the Iranian Jews, who left Khomeini's rule, gave a wide berth to Israel."
"By pulling up stakes, they search for countries with higher standards of living, and a higher
level of civilization. The love of Zion is not sufficient in itself."[66] "The eternal image of a
classical'imminent catastrophe' does not attract the Jews to Israel anymore."[67] "The Jews
are a nation corrupted by their stateless and ahistoric existence."[68] "The Jews did not pass
the test. They still do not want to return to their homeland. They prefer to stay in Galut and
complain about anti-Semitism every time they are criticized.... And nobody may say a bad
word about Israel, because to criticize Israel is 'anti-Semitism!' If they are so concerned
about Israel, why do they not move here to live? But no, this is exactly what they try to
avoid!"[69] "Most of the Jews of the world have already decided that they do not want to be
independent.... Look at the Russian Jews. Some of them wanted independence, while others
preferred to continue the life of a mite on the Russian dog. And when the Russian dog had
become somewhat sick and angry, they have turned to the American dog. After all, the Jews
lived that way for two thousand years ."[70]

And now, the the Diaspora Jew "is often nervous when confronted by an Israeli; he would
rather feel guilty than ... share his fate with Israel. This sense of inferiority is compensated by
intensely maintaining his Jewish identity ... through deliberate over-emphasizing of petty
Jewish symbolism." At the same time, "the Jew from the Diaspora alone shoulders the
specific risk of confronting surrounding anti-Semitism." Yet, "no matter how the Israel
behaves, the Diaspora has no choice: it will quietly stand behind the Israelis like an unloved
but faithful wife."[71]

427

It was forecasted that "by 2021, the Diaspora will probably shrink by another million souls."
"The interior workings of Jewish history... indicate that, most likely, the size of world Jewry
will further decrease with the gradual concentration of a Jewish majority in Zion and not in
the Diaspora."[72]

Yet couldn't it be the other way around? Maybe, after all, the Russian Jew Josef Bikerman
was right when he confidently claimed that the Diaspora is indestructible? "I accept Galut,
where we have lived for two thousand years, where we have developed strong cohesion,
and where we must live henceforth, to live and prove ourselves."[73] Could it be that those
two voices which, according to Gershenzon, always sound in Jewish ears — one calling to
mix with the surroundings, and another demanding to preserve Jewish national uniqueness,
— will sound forever?

A reputable historian noted (after World War II) "a paradox in the life of modern Jewry:
ever-growing immersion of Jews in the life of other nations does not diminish their national
identity and sometimes even intensifies it." [74]

Below are few testimonies made by Russian Jews during the Soviet ("internationalist")
period.

"I always had an acute perception of my Jewishness.... From the age of 17, when I left the
cradle of high school, I mixed in circles where the Jewish question was central." "My father
had a very strong Jewish spirit; despite that, he never observed traditions, Mitzvoth, did not
know the language, and yet ... everything, that he, a Jew, knew, was somehow subordinated
to his Jewish identity."[75]

A writer from Odessa, Arkady Lvov, remembers: "When I was a 10-year old boy, I searched
for the Jews among scientists, writers, politicians, and first of all, as a Young Pioneer [a
communist youth group in the former Soviet Union], I looked for them among the members
of government." Lazar Kaganovich was in third place, ahead of Voroshilov and Kalinin, "and I
was proud of Stalin's minister Kaganovich... I was proud of Sverdlov, I was proud of Uritsky...
And I was proud of Trotsky — yes, yes, of Trotsky!" He thought that Ostermann (the adviser
of Peter the Great) was a Jew, and when he found that Ostermann actually was German, he
had "a feeling of disappointment, a feeling of loss," but he "was openly proud that Shafirov
was a Jew." [76]

Yet there were many Jews in Russia who were not afraid "to merge with the bulk of the
assimilating body,"[77] who devotedly espoused Russian culture:

"In the old days, only a handful of Jews experienced this: Antokolsky, Levitan, Rubinstein,
and a few others. Later there were more of them. Oh, they've fathomed Russia so deeply
with their ancient and refined intuition of heart and mind! They've perceived her
shimmering, her enigmatic play of light and darkness, her struggles and sufferings. Russia
attracted their hearts with her dramatic fight between good and evil, with her

428

thunderstorms and weaknesses, with her strengths and charms. But several decades ago,
not a mere handful, but thousands Jews entered Russian culture.... And many of them began
to identify sincerely as Russians in their souls, thoughts, tastes and habits.... Yet there is still
something in the Jewish soul ... a sound, a dissonance, a small crack — something very small,
but through it, eventually, distrust, mockery and hostility leaks from the outside, while from
the inside some ancient memory works away.

So who ami? Who ami? Am I Russian?

No, no. I am a Russian Jew."[78]

Indeed, assimilation apparently has some insurmountable limits. That explains the difference
between full spiritual assimilation and cultural assimilation, and all the more so, between the
former and widespread civic and social assimilation. Jews — fateful ly for Jewry — preserve
their identity despite all outward signs of successful assimilation, they preserve "the inner
Jewish character" (Solomon Lurie).

The wish to fully merge with the rest of mankind, in spite of all strict barriers of the Law
seems natural and vivid. But is it possible? Even in the 20th century some Jews believed that
"the unification of the mankind is the ideal of Judaic Messianism."[79] But is it really so? Did
such an ideal ever exist?

Far more often, we hear vigorous objections to it: "Nobody will convince or compel me to
renounce my Jewish point of view, or to sacrifice myJewish interests for the sake of some
universal idea, be it 'proletarian internationalism,' (the one we idiots believed in the 1920s)
or 'Great Russia,' or 'the triumph of Christianity,' or 'the benefit of all mankind,' and so
on." [80]

Nearly assimilated non-Zionist and non-religious Jewish intellectuals often demonstrate a
totally different attitude. For instance, one highly educated woman with broad political
interests, T.M.L., imparted to me in Moscow in 1967 that "it would be horrible to live in an
entirely Jewish milieu. The most precious trait of our nation is cosmopolitanism. It would be
horrible if all Jews would gather in one militarist state. It is totally incomprehensible for
assimilated Jews." I objected timidly: "But it cannot be a problem for the assimilated Jews as
they are not Jews anymore." She replied: "No, we still have some [Jewish] genes in us."

Yet it is not about the fatality of origin, blood or genes, it is about which pain — Jewish pain
or that of the host nation — is closerto one's heart. "Alas, nationality is more than just
knowledge of language, or an introduction to the culture, or even an attachment to the
nature and way of life of the country. There is another dimension in it — that of the
commonality of historic destiny, determined for each individual by his involvement in the
history and destiny of his own people. While for others this involvement is predetermined by
birth, for the Jew it is largely a question of personal choice, that of a hard choice. "[81]

429

So far, assimilation has not been very convincing. All those who proposed various ways for
universal assimilation have failed. The difficult problem of assimilation persists. And though
on a global scale the process of assimilation has advanced very far, it by no means
foredooms the Diaspora.

"Even Soviet life could not produce a fully assimilated Jew, the one who would be
assimilated at the deepest, psychological level. "[82] And, as a Jewish author concludes,
"Wherever you look, you will find insoluble Jewish residue in the assimilated liquid. "[83]

Yet individual cases of deep assimilation with bright life histories do occur. And we in Russia
welcome them wholeheartedly.

* * *

"A Russian Jew ... A Jew, a Russian.... So much blood and tears have been shed around this
boundary, so much unspeakable torment with no end in sight piled up. Yet, at the same time,
we have also witnessed much joy of spiritual and cultural growth.... There were and still are
numerous Jews who decide to shoulder that heavy cross: to be a Russian Jew, and at the
same time, a Russian. Two affections, two passions, two struggles.... Isn't it too much for one
heart? Yes, it is too much. But this is exactly where the fatal tragedy of this dual identity is.
Dual identity is not really an identity. The balance here is not an innate but rather an
acquired entity."[84] That reflection on the pre-revolutionary Russia was written in 1927 in
the Paris emigration.

Some fifty years later, another Jew, who lived in Soviet Russia and later emigrated to Israel,
looked back and wrote: "We, the Jews who grew up in Russia, are a weird cross — the
Russian Jews.... Others say that we are Jews by nationality and Russians by culture. Yet is it
possible to change your culture and nationality like a garment...? When an enormous press
drives one metal into another, they cannot be separated, not even by cutting. For decades
we were pressed together under a huge pressure. My national identity is expressed in my
culture. My culture coalesced with my nationality. Please separate one from another. I am
also curious which cells of my soul are of the Russian color and which are of the Jewish one.
Yet there was not only pressure, not only a forced fusion. There was also an unexpected
affinity between these intercrossing origins, at some deep spiritual layers. It was as if they
supplemented each other to a new completeness: like space supplements time, the spiritual
breadth supplements the spiritual depth, and the acceptance supplements the negation; and
there was a mutual jealousy about 'choseness'. Therefore, I do not have two souls, which
quarrel with each other, weaken each other, and split me in two. I have one soul ... and it is
not two-faced, not divided in two, and not mixed. It is just one. "[85]

And the response from Russia: "I believe that the contact of the Jewish and Slavic souls in
Russia was not a coincidence; there was some purpose in it. "[86]

430

Author's afterword

In 1990, while finishing April 1917 and sorting out the enormous amount of material not
included in The Red Wheel, I decided to present some of that material in the form of a
historical essay about Jews in the Russian revolution.

Yet it became clearalmost immediately that in order to understand those events the essay
must step back in time. Thus, it stepped backto the very first incorporation of the Jews into
the Russian Empire in 1772. On the other hand, the revolution of 1917 provided a powerful
impetus to Russian Jewry, so the essay naturally stretched into the post-revolutionary period.
Thus, the title Two Hundred Years Together was born.

However, it took time for me to realize the importance of that distinct historical boundary
drawn by mass emigration of the Jews from the Soviet Union that had begun in the 1970s
(exactly 200 years after the Jews appeared in Russia) and which had become unrestricted by
1987. This boundary had been abolished, so that for the first time, the non-voluntary status
of the Russian Jews no longer a fact: they ought not to live here anymore; Israel waits for
them; all countries of the world are open to them. This clear boundary changed my intention
to keep the narrative up to the mid-1990s, because the message of the book was already
played out: the uniqueness of Russian-Jewish entwinement disappeared at the moment of
the new Exodus.

Now, a totally new period in the history of the by-now-free Russian Jewry and its relations
with the new Russia began. This period started with swift and essential changes, but it is still
too early to predict its long-term outcomes and judge whether its peculiar Russian-Jewish
character will persevere or it will be supplanted with the universal laws of the Jewish
Diaspora. To follow the evolution of this new development is beyond the lifespan of this
author.

Sources:

[1] I.M. Bikerman. K samopoznaniyu evreya: Chem my byli,chem my stali,chemmy dolzhny byt [To the Self-
Knowl edge of a Jew: What We Were, What We Beca me, What We Must Be]. Paris, 1939, p. 17.

[2] S.Ya. Lurye. Antisemitizm v drevnem mire [Anti-Semitism in the Ancient World]. Tel -Aviv: Sova, 1976, p. 160
[1st ed. - Petrograd: Byloye, 1922].

[3] Ibid.*, p. 64, 122, 159.

[4] S.Ya. Lurye. Antisemitizm v drevnem mire* [Anti-Semitism in the Ancient World], p. 160.

[5] M. Gershenzon. Sudby evreyskogo naroda [The Destinies of the Jewish Nation] // "22": Obshchestvenno-
pol iticheskiy i I iteraturniy zhurnal evreyskoy intel ligentsii izSSSR v Izraile [Social, Pol itical and Literary Journal of
the Jewish Intelligentsia fromthe USSR in Israel]. Tel -Aviv, 1981, (19), p. 109-110.

[6] S. Tsiryulnikov. Filosofiya evreyskoy anomalii [Philosophy ofthe Jewish Anomaly] // Vremya i my (daleye -
VM): Mezhdunarodny zhurnal literaturyi obshchestvennykh problem [Epoch and We (hereinafter -EW):
International Journal of Literature and Social Problems]. New York, 1984, (77), p. 148.

[7] A-B. Yoshua.Golos pisatelya [Voiceof the Writer]// "22", 1982, (27), p. 158.

431

[8] Max Brod. Lyubov na rasstoyanii [Loveatthe Distance] // TW, Tel -Aviv, 1976, (11), p. 197-198.

[9] Amos Oz. 0 vremeni i o sebe [On Time and on Me] // Kontinent: Literaturny, obshchestvenno-pol iticheskiy i
religioznyzhurnal [Continent: Literary, Social, Political and ReligiousJournal]. Moscow, 1991, (66), p. 260.

[10] A-B. Yoshua. Golos pisatelya [Voiceofthe Writer] // "22", 1982, (27), p. 159.

[11] S. Tsiryulnikov. Filosofiyaevreyskoyanomalii [Philosophy ofthe Jewish Anomaly] // EW, New York, 1984,
(77), p. 149-150.

[12] P. Samorodnitskiy. Stranny narodets [Strange Little Nation] // "22", 1980, (15), p. 153, 154.
[13] E. Fishteyn. Izgaluta s lyubovyu [From the Galutwith Love] // "22", 1985, (40), p. 112-114.
[14] M. Shamir. Sto let voyny [One Hundred Years of War] // "22", 1982,(27), p. 167.

[15] Evreyskaya Entsiklopediya (daleye-EE) [The Jewish Encyclopedia (hereinafter - TJE)]: 16volumes. Sankt-
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[16] Ibid., p. 313.

[17] Ibid.

[18] M. Krol.Natsionalizmi assimilyatsiya vevreyskoy istorii [Nationalismand Assimilation intheJewish
History]// Evreyskiy mir: Ezhegodnik na 1939 g. (daleye - EM-1) [The Jewish World:Yearbook for 1939
(hereinafter - JW-1)]. Paris:Obyedineniyerussko-evreyskoy intelligentsii [Association of Russian-Jewish
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[19] I.L Klauzner. Literatura na ivritev Rossi i [Literature in Hebrew in Russia] //Kniga o russkom evreystve: Ot
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[21] N. Podgorets. Evreyi v sovremennom mire [The Jews in the Modern World]: [Interview] // EM, New York,
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[23] Boguslavskiy.Zametki na polyakh [Marginal Notes]// "22", 1984,(35), p. 125.

[24] O. Rapoport. Simptomy odnoy bolezni [Symptoms of One Disease]// "22", 1978, (1), p. 122.

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[26] G. Shaked. Trudno li sokhranit' izrail'skuyu kul'turu vkonfrontatsii s drugimi kul'turami [Is ItDifficultto
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432

[28] VI. Jabotinsky.Chetyre statyi o "chirikovskom intsidente" [Four Articles on the "Chi rikov Incident"] (1909)
//Ibid., p. 76.

[29]TJE, V. 4, p. 560,566-568.

[30] Vyacheslavlvanov,M.O. Gershenzon. Perepiska izdvukh uglov [The Correspondence Between The Two
Corners]. Petrograd: Al konost, 1921, p. 60, 61.

[31] O. Rapoport. Simptomy odnoy bolezni [The Symptoms of One Disease] // "22", 1978, (1), p. 123.

[32] M. Krol.Natsionalizmi assimilyatsiya vevreyskoy istorii [Nationalismand Assimilation intheJewish
History] //JW-1, p. 191-193.

[33] MaxBrod. Lyubov' na rasstoyanii [Loveat a Distance]// EW, Tel -Aviv, 1976, (11), p. 198-199.

[34] Martin Buber. Natsionalnyebogi i Bog Izrailya [TheNational Gods andthe God of lsrael]//EW, Tel -Aviv,
1976,(4), p. 117.

[35] Artur Koestler. luda na pereputye [Judahatthe Crossroads] //EW, Tel -Aviv, 1978, (33), p. 104-107,110.
[36] Ibid., p. 112.
[37] Ibid., p. 117, 126.

[38] V. Boguslavskiy.Galutu-s nadezhdoy [To the Galuth with Hope] // "22", 1985,(40), p. 135.

[39] A-B. Yoshua. Golos pisatelya [Voiceofthe Writer] // "22", 1982, (27), p. 159.

[40] Yu. Viner. Khochetsya osvoboditsya [I Want to Become Free] // "22", 1983, (32), p. 204-205.

[41] M. Goldshteyn. Mysli vslukh [Thoughts Aloud] // Russkaya mysl [RussianThinker], 1968, February 29, p. 5.

[42] M. Kaganskaya.Nashegostepriimstvo... [OurHospitality...]// "22", 1990, (70), p. 111.

[43] A. Voronel'. Oglyanis'vrazdumye... [Look Back in Reflection]: [Round Table] // "22", 1982,(24), p. 131.

[44] A. Chernyak. Neizvestnoye pismo Einshteyna [The Unknown Letter of Einstein]// "22", 1994,(92), p. 212.

[45] A. Katsenelenboygen. Antisemitizm i evreyskoye gosudarstvo [Anti-Semitismand the Jewish State] II "11",
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[46] I. Li bier. Izrail — diaspora: Krizis identifikatsii [Israel — the Diaspora: The Crisis of Identification] // "22",
1995,(95), p. 168.

[47] N. Gutina. Dvusmyslennaya svyaz [An Ambiguous Connection] // "22", 1981, (19), p. 124.

[48] M. Kaganskaya.Mifprotivrealnosti[MythAgainstReality]//"22", 1988,(58), p. 141.

[49] I.Libler. Izrail - diaspora... [Israel --the Diaspora...] // "22", 1995,(95), p. 149-150,154,157.

[50] Sonja Margolina. Das Endeder Lugen: Rutland und die Juden im 20. Jahrhundert. Berl in: Siedl er Verlag,
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433

[51] S. Margolina. Germaniya i evrei: vtoraya popytka [Germany and the Jews: The Second Attempt] // Strana i
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[52] I. Li bier. Izrail - diaspora... [Israel -the Diaspora...] // "22", 1995,(95), p. 150, 155.

[53] N. Podgorets. Evreyi v sovremennom mire [The Jews in the Modern World]: [Interview] // EW, New York,
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[54] Z. Ba r-Sel I a. I slams kiy fundamentalizm i evreyskoye gosudarstvo [Islamic Fundamental ism and the Jewish
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[55] E. Fishteyn. Izgaluta s lyubovyu [From the Galuth with Love] // "22", 1985, (40), p. 112.
[56] I. Li bier. Izrail -diaspora... [Israel --the Diaspora...]// "22", 1995,(95), p. 152.

[57] E. Fishteyn. Glyadimnazad my bez boyazni... [We Are Looking Back with No Fear]//"22", 1984,No. 39, p.
135.

[58] A. Voronel. Oglyanis' v razdumye... [Look Back in Reflection]: [Round Table]// "22", 1982,(24), p. 118.

[59] E. Fishteyn. Izgaluta s lyubovyu [From the Galuth with Love] // "22", 1985, (40), p. 114.

[60] I. Li bier. Izrail - diaspora... [Israel --the Diaspora...]// "22", 1995,(95), p. 156.

[61] Ed Norden. Pereschityvaya evreyev* [Recounting the Jews] // "22", 1991,(79), p. 126.

[62] I. Li bier. Izrail - diaspora... [Israel --the Diaspora...] // "22", 1995,(95), p. 151,152.

[63] Kratkaya Evreyskaya Entsiklopediya [TheShorter Jewish Encyclopedia]:Jerusalem: Obshchestvo po
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[64] I. Li bier. Izrail - diaspora... [Israel --the Diaspora...] // "22", 1995,(95), p. 156.

[65] N. Gutina.Dvusmyslennaya svyaz[An Ambiguous Connection] // "22", 1981,(19), p. 125.

[66] S. Tsiryulnikov. Filosofiyaevreyskoyanomalii [Philosophy of Jewish Anomaly] // EW, New York, 1984, (77),
p. 148.

[67] I. Li bier. Izrail - diaspora... [Israel --the Diaspora...] // "22", 1995,(95), p. 165.

[68] Z. Bar-Sell a. I slams kiy fundamentalizm i evreyskoye gosudarstvo [Islamic Fundamental ism and the Jewish
State] // "22", 1988,(58), p. 184.

[69] A-B. Yoshua. Golos pisatelya [Voiceofthe Writer] // "22", 1982, (27), p. 158.

[70] Beni Peled. Soglasheniyene s tern pa rtnyorom [Agreement with the Wrong Partner] // "22", 1983, (30), p.
125.

[71] E. Fishteyn. Izgaluta s lyubovyu [From the Galuth with Love] // "22", 1985, (40), p. 115, 116.
[72] Ed Norden. Pereschityvaya evreyev [Recounting the Jews] // "22", 1991, (79), p. 120, 130-131.
[73] I.M. Bikerman. K samopoznaniyu evreya [To the Self-Knowledge of a Jew]. Ibid., p. 62.

434

[74] Sh. Ettinger. Noveyshiy period [Modern Period]// Istoriya evreyskogo naroda [History of the Jewish
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[75] A. Eterman. Tretye pokoleniye [The Third Generation] [Interview] // "22", 1986,(47), p. 123-124.

[76] A. Lvov. Vedi za soboy otsa svoyego [Lead the Way to Your Father] // EW, New York, 1980, (52), p. 183-184.

[77] VI. Jabotinsky. Na lozhnom puti [On the Wrong Road] // VI . Jabotinsky. Felyetony [Feuilletons]. Ibid., p. 251.

[78] Rani Aren. V russkomgalute [In the Russian Gal uth] // "22", 1981,(19), p. 135-136.

[79] G.B. Sliozberg. Dela minuvshikh dney: Zapiski russkogo evreya [The Things of Days Bygone: The Memoirs of
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[80] Sh. Markish.Eshchyorazo nenavisti ksamomu sebe [OnceAgainon the Hate to Yourself]// "22", 1980,
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[81] L. Tsigelman-Dymerskaya.Sovetskiy antisemitizm — prichiny i prognozy [Soviet Anti-Semitism - Causes
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[82] Yu. Shtern. Dvoynaya otvetstvennost [Double Responsibility]// "22", 1981, (21), p. 127.

[83] O. Rapoport. Simptomy odnoy bolezni [Symptoms of One Disease]// "22", 1978, (1), p. 123.

[84] St. Ivanovich.Semyon Yushkevich i evreyi [Semyon Yushkevich and the Jews] / Publikatsiya Ed. Kapitaykina
[Publication of Ed. Kapitaykin]//Evrei v kul'ture Russkogo Zarubezhya [The Jews in the Russian-Language
Culture]. Jerusalem, 1992, V. 1, p. 29.

[85] [R. Nudelman] Kolonka redaktora [Editor's Column] // "22", 1979, (7), p. 95-96.
[86] L-skiy.Pisma izRossii [Letters from Russia]//"22", 1981, (21), p. 150.

435

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